BS 1171 


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Copy 1 




A STORY OF 
HUMANITY 



By GIBSON CALLAWAY ANDREWS 



of the . . . 



North Georgia Conference M. E. Church South 



AND AUTHOR OF 



"THE STORY of CREATION'' 



Written up to the Twenty-sixth Chapter in 1901, the Twenty-sixth 

in 1902, the remainder in 1903, except some small 

Additions made in 1904. 



ATLANTA, GA.: 
MUTUAL PUBLISHING COMPANY. 

1905. 






^6 



LIBRARY of OONGRtSS 
fwu Copies HticeivBU 

MAY 6 lyOi) 

COPY B. 



Entered According to Act of Congress, 

in the year 1904, by Gibson Callaway Andrews, 

in the Office of the Librarian of Congress, 

at Washington. All rights reserved. 



PREFACE 

This work was originally planned to be a part of "The Story of 
Creation," but the subject so enlarged in the author's heart and 
mind that he thought it would be better to make two books of it, 
hence it is that this begins with man at the close of the sixth day 
of creation, his antecedents up to which time being treated in the 
former work. To get the scope of the author's views on the whole 
subject it will be well for the reader to have both books. And 
then the great subject is by no means exhausted. 

"Thou Book, laden with the truth of ages, 
Go bear witness before kings and sages, 
In obedience to duty's call. 
Faithfully testifying unto all." 

THE AUTHOR. 




THE AUTHOR. 



CHAPTER 1. 
Life in Eden. 



According to the holy record Adam and Eve were created on the 
sixth day, perhaps in the afternoon it was, and united in marriage 
on that day. Then the ensuing period of time was the night of 
the Sabbath, which was followed by the Sabbath day, as we com- 
monly say, the holy Seventh day of rest for man and all of his 
beastly servants. 

That their first night being left alone, or to themselves only, 
they talked together happily of the wonderful experiences they had 
come through and of their present happiness, of their high appre- 
ciation of each other, and of each other's society. "I wished," 
said Adam, "so much- for you, for your company and for your val- 
uable help." "So did I," she said,' for you. I was so afraid with- 
out you. I don't see how I could have gotten along without you, 
without your protection and your help." 

Never since have any two lovers been so happy. Nor did they 
fail to talk of the glorious visions they had had of God, of the 
angels, of the open heavens to them, and of all the happy instruc- 
tions the Lord had given them. Then after rendering prayer and 
praises to Him, as best they could, they surrendered themselves 
to rest and sleep for the night. 

It was truly an interesting scene to see those two innocent ones, 
apparently unprotected, sweetly resting there alone, and no other 
'human being in the world; and yet they were not afraid. No lock, 
no house, no guard, though they were perfectly safe. Their Be- 
loved didst cause them to lie down in peace and sleep, and dwell 
in safety. Ps. 127:2 and 4:8. Angels gladly watched over them 
while they slept happy in this their new charge. Neither did they 
sleep nor rest too long. After nature in them was satisfied with 
sleep and rest they waked, as we all do, whether automatically 
or providentially. 

It was now the morning of the Holy Sabbath, the first that ever 
downed upon creation. A beautiful, lovely morning it was. So 
sweetly quiet, too. No whistle of boat, or car, or shop, or rattling 
of wheels, or crack of gun, or sound of axe, nor other artificial 
noise of any kind grated upon their happy ears. All nature in 
happy repose seemed to sympathize with them in the sweet Sab- 
bath rest. 

On rising each of them indulged in private devotions to the 
Creator and Giver of all things, and sometime before they partook 



6 A STORY OF HUMANITY. 

of their morning meal they had vocal praise and prayer together^ 
And the Father of all men durst not take a meal without asking 
a blessing upon it. Nor was he ever in too great a hurry for that^ 
nor abashed to perform that ceremony. 

By and by in the rising hours of the forenoon they resorted to 
that dearest of places to them — the tree of life — and rendered ta 
the Lord a pure, lively, grateful service, and were the more de- 
lighted to find that they had powers in themselves to imitate the 
angels in their sweet lays. For the Spirit of God did help them 
much. Job 22:8. They soon learned to express their feelings in 
their own words, and when they found they could set them to the 
heavenly music they were most happy indeed, and the more did 
they praise the Lord. The Lord Himself was delighted with the 
improvements they had made in their holy devotions and said, 
"Well done, for you both." 

Then all the angels present joined in a grand doxology. But 
Adam and Eve were so overwhelmed at the majesty of the musie 
they durst not try to follow them. They were too full to sing: 
though anyhow, but when the repetition of it began they joined 
in and followed clear to the end, and were filled with joy through, 
and through. The Son of God Himself pronounced the benedic- 
tion and said to the man and his wife, "You may now go and eat 
the fat and drink the sweet of Eden (Neh. 8:10) and come agairt 
this afternoon to the tree of life to worship and we will again 
meet with you." Then- the heavenly host became invisible ta 
them. 

Adam and Eve remained in silent wonder for quite a while,, 
thinking on the glorious things which they had seen and heard,, 
and what they had learned, without feeling disposed to eat or 
drink anything, then retired to that place they had selected as a. 
home on earth, having an idea of a heavenly home. 

At the appointed time they came again for worship, sang and 
prayed for quite a while, but their heavenly friends did not ap- 
pear. This tried their faith very much. "Do you suppose," said 
Eve to Adam, "that we gave them any offense this forenoon?" 
"I hope not," said Adam. She said, "No doubt but our enter- 
tainments were very poor in their sight." Adam said, "The Lord 
knows we did our best, and I do not think He's offended with us."^ 
They sang and prayed again. Soon the heavenly choirs joined in 
with them. Then they were so happy to know they had not of- 
fended them! The Lord said, "I took this course with you so 
that your own powers being taxed you would the more improve 
them." They were more than glad to know that His delay was 
meant for their good. 

After the services they remained in silent meditation for a 
time, thinking on these things. Having had such spiritual de- 
lights all things else seemed more precious to them, as gifts from 



A STORY OF HUMANITY. 7 

the same source. James 1:17. And truly did all nature seem to 
smile in benedictions upon them. When that Sabbath drew to its 
close they were filled with very happy reflections, having the com- 
fortable consciousness of God's approval — present reward of duty 
done. Thus was the first Sabbath on earth spent — a living prece- 
dent of all the rest. 



CHAPTER 2. 
Life in Eden — Continued. 



After a good night's rest and sleep they rose early next morn- 
ing. Not our Monday was it, however, but what we now call our 
Sabbath, Christ having passed over when He rose from the dead, the 
day of holy rest and of iSabbath worship, to the first day of the 
week, as He often said, "The last shall be first, and the first last," 
So has it been with the day of sacred rest ever since He rose from 
the dead. 

After their personal devotions, family worship and breakfast, 
they adjusted themselves to their week-day pursuits; for 
though all the world was theirs yet they could not consent to be 
idle. Adam proposed to walk through the garden to get a better 
plan in his mind for his work. "To dress it and to keep it." Gen. 
2:15. Eve proposed to go with him, and said, "I, too, wish to get 
a clearer conception of my part of the work as your helpmeet." 
Gen. 2:18. Then Adam kissed her, because she said it so sweetly 
and with such grace, and, too, a holy tear came into his eye be- 
cause he was so thankful for her. 

As they passed along through the middle of the garden she 
said, "O, what nice fruit on that tree!" "Yes," said Adam, "but 
that is the tree whose fruit is to us forbidden." "Ah! Then I 
won't touch it." Gen. 3:3. 

Presently a deer and his beautiful mate sprang up out of the 
grass, circled around, then paused to view the beautiful human 
pair. "What," said Eve, "is the name of these pretty animals?" 
You know she was not present at the naming of the living crea- 
tures. Adam knew their names and their natures, too, so he could 
tell her. "La! what pretty birds! What is their name?" "That is 
the bird of Paradise, the prettiest of birds, yet not the sweetest 
singer. Some others excel him in the volume and richness of 
their songs." 

By this time they had come to the river Euphrates. Gen. 2:14. 
Here was a bluff around which the river gradually curved, de- 
scribing a semi-circle. Adam said: "But a few days ago I stood 



S A t^TORY OF HUMANITY, 

on this spot with the Lord and gave names to all living creatures, 
except yourself. How I wished for you then!" Gen. 2:20. Here 
they paused, viewed, talked, loved, joyed, while mighty thoughts 
of their future prospects passed through their minds and hearts. 

On this river were the widest and most lovely valleys in the 
garden. They were highly delighted with this river and its beau- 
tiful valleys. It was truly a pretty scene. On either side of the 
river were very many beautiful green trees. The water was clear 
and placid, abounding with fish of many kinds. 

They followed the stream up to where thej^ had a fine view of 
the mountains. Now these mountains were far more beautiful 
than any mountains have ever been since the flood. I^ that part 
of the garden the forest abounded with sweet nuts of many kinds, 
while out in the meadows were a great many fruit trees full of 
delicious fruit. None of it was wormy, nor knotty, nor gummy, 
neither did any of it spoil in any way, for the atmosphere was too 
pure for that. Moreover, while Providence provided enough for 
man and for every living creature there was none to waste. 

With becoming gratitude they gathered as many nuts and as 
much fruit as they wanted. Eve improvised a table, Adam gave 
thanks, and the happy pair ate their well prepared dinner in the 
presence of God and angels. 

By and by, returning by a different route, took in all the scen- 
ery they could. All the animals seemed to be in sympathy with 
them, showing honor to their newly constituted lord and mistress. 
When returned Eve suggested how they might improve their home 
by trailing the vines, adjusting the boughs of trees, and arranging 
flowers. Adam entered heartilj^ into all of her plans, and helped 
her in them all. Eve said, "You are so good! It makes me love 
you so much!" And she gave him the sweetest kiss on her lips, 
and prepared him the nicest supper she could. After much happy 
conversation and family and private devotions they retired for the 
night, having had a happy day well spent. 

Adam slept very soundly. Eve noticed, on waking in the night, 
that he was excited in his sleep, but was too kind to wake him. 
In the morning she asked him about it. He said: "My dear, just 
before we were married, I had a remarkable dream. It was about 
you. It all came to pass, and last night I had another." "What 
was it?" "I saw our children. They grew to be large, like you, 
and I, dear, dreamed they increased to a great multitude of peo- 
ple, spread over all the earth, and subdued everything before 
them." "My lord, Adam! How could such a thing be?" 

They durst not be idle this day either, or consent to begin with- 
out the personal morning prayer and family devotions, for guid- 
ance and blessings through the day, and their communion with 
Heaven was sweet all the day long. After their morning repast 
on well-ripened fruit, nuts, melons and sweet sugarcane, this morn- 



A STORY OF HUMANITY. 9 

ing, and a lovely morning it was, the dew-drops sparkling like gems 
in the sunshine, they wished to walk again. They did not care 
for getting their feet wet, for hose and shoes were not in style 
then. None wore shoes, not even the horses. There were no dead 
thorns nor decaying sprigs of any kind. They could walk with 
freedom, run, leap and play with each other on the ground any- 
where, for it was covered with a low, soft grass, variegated with 
tiny flowers, and that even under the large flowering plants and 
forest trees. No queen since has had such a carpet. Matt. 6:29. 

Out afore the dew had dried away they walked over some very 
beautiful undulating land, dotted with lemon and orange trees, 
came to a very large and a very pretty orange tree. Its foliage 
green, growing fruit and j^ellov/, ripe oranges, dotted all in among 
the rich green leaves. Eve was completely delighted with its per- 
fect beauty as well as with its splendid fruit, 
was in the shape of a cone, had sweet, pure white blossoms, 

Soon they came to a beautiful river, the Hiddekel, or Tigris. 
Gen. 2:14. Here, for the first time. Eve saw the gold-fish. They 
liad so many cunning ways and withal so gentle, she was quite 
captivated with them. Indeed they were pretty. Eve said they 
were^ sweet. 

Farther up the river they saw some speckled trout. It seemed 
that they had swam down the fiver from the mountains a purpose 
that they might see them, for all these waters were connected 
with the main river above the garden which had its source in the 
very roots of the mountains, hence those waters were clear and 
sweet. 

And they saw some birds, the like of which Eve never saw be- 
fore. Being quite gentle, she played with them. They could 
almost imitate the human voice. This pleased and amused her 
very much. She teased them to hear them talk. They tried to 
say everything she said, which amused her all the more. She 
asked Adam, "What is their name?" "That is the Parrot." 

Going back a different way they had many other fine scenes, and 
found some of the very prettiest and sweetest of fiowers. Eve 
gathered some of them. Adam explained to her their names and 
tjaeir natures also. The Lord was very close to them in those 
Edenic times, and He helped them to understand everything need- 
ful for them to know. Plucking some blades of grass she tied 
them together and carried them home with her. Taking some of 
the toughest leaves she could get made her some vases for them. 
So happy was this second week-day spent in Eden. 



10 A JsTORY OF HUMANITY. 

CHAPTER 3. 
Life in Eden — Continued. 



On the following day they walked further up the Euphrates 
than before, for Adam said he thought there must be some grand 
scenery there. So they found, for they came to some beautiful 
rapids, and at the head of the rapids was a very high cliflt 
across the whole channel of the river, causing a lovely falls, dash- 
ing the water into spray on the rocks below, producing many 
beautiful colors in the sun's rays shining through the mist in rain- 
bow splendors. 

Climbing to the top of the rock they found a splendid scene. 
The whole bed of the river was rock, from side to side, for some 
distance above the falls, with a number of grooves splitting the 
current into as many streams, each of which they could easily 
step over. After playing upon this pretty rock and in these clear 
waters as long as they wished to, they passed on. 

The opposite bank being clothed with so much beauty they were 
enticed to cross over the river to see it more fully. Out from the 
beautiful scenery along the bank of the river was an exceedingly 
beautiful plain. Crossing this plateau they came to another river, 
the Gihon. Gen. 2:13. This was a very long river. Circuitous. 
was its course, describing almost every point of the compass, fi- 
nally making its exit to the sea through what for centuries has 
been called the Syrian desert. The same was it that did compass 
the whole length of ancient Ethiopia, or Cush, which is now known, 
as western and southern parts of Arabia, which was in those vir- 
gin days of the earth a beautiful fertile country, well watered by 
the peaceful Gihon and its tributaries, but now for ages has borne 
the marks of man's sins, is suffering some of the curses thereof, as 
a warning to others. The expression of the sacred text implies 
that it was the longest river that went out of the garden. Its 
primitive oflBce was to water and refresh the western part of the 
garden. 

They followed the course of this river to the south border of 
the garden. Just below they saw some alligators and other ugly 
looking monsters of the waters. On either side of the river below^ 
the garden were tigers, camels, elephants and lions browsing on 
the grass, while others were lying in the shade and some playing- 
in the water. 

It made Eve shudder to look at them. Adam told her notwith- 
standing they were so large and strong, yet they did not want to 
hurt her, and that the Lord would not suffer them to come inta 
the garden nohow. When they had gone a little further, walking 
along on the inner border of the garden, Adam touched her on her 



A 8T0KY OF HUMANITY. 11 

shoulder and said: "See those two birds out there. They are 
Ostriches, the largest, the strongest and swiftest on foot of birds, 
though not very pretty." 

In this part of the garden were cocoanut trees, with well-ripened 
fruit on them, and bananas, grapes, muscadines and scuppernongs, 
with which they refreshed themselves while they rested in the 
shade of the trees and vines. Here they sang some of their pret- 
tiest and sweetest songs in praise to Him who had furnished such 
beauty to regale their eyes, such sweet music in all nature to 
feast their ears, and everything to satisfy their wants. 

On the way home they saw some monkeys, which amused Eve 
with their funny tricks. Soon they came to a bend of the Euphra- 
tes, but finding no convenient place to cross, they went up to the 
falls, where they crossed that morning. 

The next day, not feeling disposed to walk out, they remained 
about their little home, making such improvements as were sug- 
gested to their minds. But the day after, feeling desirous to get 
still better acquainted with their surroundings, they took a stroll 
along the river Pison. Gen, 2:11, 12, 

In the bed of this river were a great many pretty things, as the 
onyx stone, idellium and gold and silver. The gold was excellent 
in quality, but they were not tempted to take any of it, cared no 
more for it, or silver either, than for the basest metals, only g'ath- 
ered some of the prettiest stones to carry home as curios. 

The reason, I suppose, the text says, the gold of that country 
is good is because it wasi not known in Moses' time to any com- 
mercial people; that no traders then traveled in Havilah, This 
perhaps is why special mention is made of the quality of Havilah 
gold. The very expression shows, so I think, that it means Havi- 
lah in Armenia, which name remains there to this day, and the 
land has ever been rich in gold and other metals. 

Pison flowed between Euphrates and Tigris, or Hiddekel, until 
it passed south of the land of Havilah, the ancient, when it formed 
a lake without any visible outlet. This river was so shallow they 
could wade into it anywhere with safety, so transparent they could 
see the bottom of it all along. Its banks were low and of ev§n 
ividth from each other all the way and its channel of equal depth, 
so they could easily cross it anywhere. Small, green growth lined 
its banks and on the one side "was the tree of life," and on the 
other the tree of death, of the knowledge of good and evil, or evil, 
in contrast with good, opposite it. In this river they took their 
baths. The same is it that did compass the whole length of an- 
cient Havilah. 

It being so shallow, so pretty in its channels, its banks so beau- 
tiful on both sides, its water so clear, they followed it far upward 
and came to the same precipice that crossed the Euphrates. Here 
■was a fine scene. The falls were gentle and noiseless, the water 



12 A STORY OF HUMAI^ITY. 

descended perpendicularly, was changed into mist, dropped as 
softly as a bridal veil, which it resembled. Here at the top of the 
precipice they had a fine view of the garden and of all its sur- 
roundings. It was a very gem of beauty, well set in surroundings 
of "extensive beauty. Now they followed the Pison to its source, 
which was a large, beautiful spring. And on they went to the 
north wall of the garden. Here they saw a very large river pour- 
ing its whole contents over the walls into the garden. Such a 
large river they had not seen before. A grand scene it was, espe- 
cially its roaring falls. This was the great river of Eden, pre- 
pared in creation's hour, to water the garden. Gen. 2:10. 

But a short distance from the wall it sank underground. They 
were almost afraid to walk below it for fear they might fall into it 
by the hollowness that might be under there. Some distance be- 
low, finding the ground was firmer, they passed around below the 
chasm and came to another very large spring of beautiful clear 
water,' out of which another river of the garden flowed. On them 
another beautiful large spring, and another until they had found 
the four heads of Eden's four rivers. Then followed each of them 
to the precipice they had seen before. Now they understood the 
one great river was parted underground and became four heads, 
which were the sources of the four streams flowing through the 
garden. Gen. 2:10. 

"A river went out of Eden to water the garden. Thence," that 
is, in the garden, "it was parted," the division would have to be 
under ground, for it as the text saith, "became four heads" (R.^ 
V.) That one river was parted so as four other rivers rose in the 
garden from it. It had, as it were, to die to give birth to the four. 
The first was lost to sight after entering the garden; the four it 
became could be traced no farther back than in the garden. The- 
water of the first having filled its mission, as did the four which 
sprang from it, flowed out of the garden, rushing on to its destiny 
in the volumes of the four. And doubtless the same quantity of 
water, ever since the flood, has found its way from the mountains- 
by the Euphrates and Tigris to the sea. 

From these high lands they had extensive views of the sur- 
rounding country; could see very far down the courses of the 
rivers following their winding ways, widening the more from 
each other as they wended their ways to the seas below; could 
see, also, quite a distance east and west. In the north were- 
the mountains of Ararat, west Hermon and Lebanon, east numer- 
ous others. A beautiful and lovely scene it was. Truly an Eden, 
which means delight or pleasure. No touch of sin had yet marred 
her face or its curse deformed her beauty. Its beauty, sweetness, 
loveliness, its happiness, exceeded any description I can give 
you. It was "the garden of the Lord." Gen. 13:10. 

Descending to the precipice they viewed the falls of the Hidde-- 



A STORY OF HUMAJSIITY. 13 

kel. These were the most noisy of all the falls, as the name of 
the river signifies, roaring rapids, continued all the way down to 
the plain below. At the falls of the Gihon the declivity was di- 
vided into steps, by which they descended to its valley below. 
This valley was characterized by its name, which means grace. 
It favored them with the easiest traveling of any other place. It 
naturally suggested, as on, their visit before, lower down, much 
matter for spiritual reflections, and furnished heavenly enjoy- 
ment. It was a fine place to behold nature in calm repose, and to 
meditate upon that state of eternal peace of which they had had 
many intuitions. It was indeed a sweet retreat, such as blesses 
the soul in closet privileges when earth and heaven are close 
akin. 

The name Euphrates means that which makes fruitful. Here 
were the most fertile valleys of all the garden. 

The Pison all its way was a picture of a happy life. After pass- 
ing the confines of ancient Havilah it changed, as its name' signi- 
fies, widening at the mouth into a round lake which had no visible 
outlet. It ended in a circle as a happy life, according to God's 
standard of happiness, has no end. 

It was a type of the river of life, as was the tree of life on its 
bank, of the tree of life in heaven. Of either no sinful person was 
ever allowed to partake. Adam and Eve were not allowed to 
touch that tree after they sinned. When death entered this world 
it fled the earth, and Abel was the first to eat of its fruit in 
Heaven. All the rest have to wait until they get to Heaven -be- 
fore they eat of it. Rev. 22:14. 

The garden had beautiful natural walls on all sides except on 
the east. Here after they were expelled from the garden the 
angel sentinels were stationed along this line from end to end, 
each projecting a flame, as a sword, in hand to keep off all intrud- 
ers; guarding the interest of their government. When Abel died 
they were relieved and accompanied his happy soul to heaven. 

These walls were laid off by the four cardinal points of the 
compass, for it was to resemble that blessed city above, which 
lieth four square, of which it was a type. Rev. 21:16. 

Where the rivers poured over the south walls a beautiful falls 
was made by each of them. Here the happy groom and bride of 
Eden spent many sweet hours together watching and gazing upon 
the retreating waters of the garden which had done them such 
good service — and yet filling them with delight — rolling on in their 
happy mission blessing other parts of the earth. 

One day while out on the Hiddekel river. Eve saw for the first 
time the serpent. It was the connecting link between the human 
and the real animal. It stood upright, walked erect, could more 
closely imitate the human voice than the parrot. His beauty at- 
tracted her. He was apparently harmless, had no poison under 



14 A STORY OF HUMANITY. 

Ms tongue, nor sting anywhere. Little did she think of the woe 
he some day would be a tool to bring upon her. But you know 
the devil chooses things which appear harmless by which he ed- 
ceives people to get them to do wrong. And when one person 
is tempting another to do something which is wrong, will say it 
is no harm. Thus better informed persons often lead the less in- 
formed to do wrong. And when curiosity is excited the thought 
of learning something new is often the first step to plucking for- 
t>idden fruit. 

There were only two of these creatures created; a male and a 
lemale. They had access to the garden, were gentle, ate the same 
kinds of food as man did eat, and were the most intelligent of all 
the beast of the field. Gen. 3:1. The serpent of destruction is 
often unexpectedly in our midst, we would do well to be always 
on guard. 

One day Adam proposed to Eve to cross over the Hiddekel, 
which they could easily do on the rocky shoals. There, just outside 
the line of the garden, he showed her where he was when he 
:first saw the light. "Yes," said Eve, "I remember the very spot 
I was at when I first saw the light. The Lord explained it all to 
me that day. And the first time I saw you you were lying in the 
shade of the tree of life asleep, I thought you were the most beau- 
tiful object in the world." "And there I first saw you," said Adam, 
"and I thought you were the prettiest thing in all creation." 

They often visited those spots of earth, which, as it were, gave 
them birth; 

For the love of place. 
Is born in the race. 

It was an addition to their happiness. Even in after years when 
:grief had overwhelmed them they would often look back to those 
dear places with a pensive sigh. It has constituted much of the 
pleasure of the human family since; as it is said in 1 Chron. 4:22: 
"These are ancient things" — relics of a distant past. The re- 
Tised version says: "ancient records." If so, they were made by 
Judah. And the data preserved providentially among the tribes. 
It is clear then that there were written records before Moses. And 
much esteemed because of high antiquity. 

We should never, however, be unduly attached to any earthly 
iJlace or thing. "Set your affections on things above, not on 
things on the earth." Col. 3:2. 

Adam was created outside of the garden, for man's sphere is 
the wide world. Eve was created in the garden, for woman is 
compassed by a smaller sphere. When the Lord brought Adam 
into the garden it was by the way of the east. And when he 
sinned He drove him out on the east side. Here he tilled the 
soil from which his body was made. 



A STORY OF HUMANITY. 15 

Long years after this Jacob, in search of a bride, crossed the 
bed where once the sweet Gihon flowed through its valley of grace. 
Which once was sweeter than Arabian spices of modern times,, 
but now a trackless desert, on account of man's disobedience ta 
God's laws. In this peaceful valley the first of men and the first 
of women often prayed and obtained gracious answers. In it 
Enoch walked oft and talked with God. In it Noah prayed and 
found- favor in the eyes of the Lord. Yet after all that, man's 
evil doings spoiled it all. 

Now having seen all the rivers of the garden, their falls, their 
sources, and so many of its beautiful landscapes, they much bet- 
ter understood all their surroundings, and were better prepared ta 
carry on their- pursuits ; which they decided to follow more closely 
the coming week. Now at their little home for a sweet night's rest 
they talked a great deal of the beautiful things they had discov- 
ered in the garden, and of the wide world outside they had viewed 
with so much pleasure, and were filled with wonder at its vastness. 



CHAPTER 4. 
Life in Eden — continued. 



It was now exactly one week, on this day, since their creation. 
Many holy reflections, therefore, passed through their minds. And 
through their hearts, too, from the fact that it was just a week 
since their marriage on that happy day. It furnished them much 
pleasure to look back through the happy days of their married 
life, for each of them remembered how lonely it was to be alone,, 
before they found each other, and were very thankful to the Lord, 
for each other's society. And the whole week had been like a 
pure sweet courtship. 

With these pure, grateful reflections, they concluded to take that 
day as a celebration of their creation and marriage. It was well 
too, that they did, for it was a fine preparation for the holy Sab- 
bath, the day after this. Sure a sweet night's rest and sleep fol- 
lowed a day so well spent as that. Early in the morning they 
arose; for they did not wish to waste any of the precious time 
from the appointed duties on the Holy day. 

After private prayer, and family devotions, they enjoyed their 
morning meal, and at the proper time went to the tree of life for 
public worship: for such was the divine order of training the race 
in religious duties. 

Sang, prayed and conversed much on holy subjects for quite a 
long while, expectmg the Lord to meet with them, but did not 
realize His presence. Waited a while longer, loath to leave the 



16 A STORY OF HUMANITY. 

place. Yet finally left without any manifestation of His presence. 
As they walked away, were very silent, wondering why it was 
thus, each promising the Lord to do better. 

Coming again at the regular time for the afternoon service, 
scarcely had they begun before the place was filled with the heav- 
enly host. The Lord told them the reason why He had dealt so 
with them was to draw them out into a higher preparation for 
His service, that they might be able to do, and bear, all His will 
concerning them. That they should never be discouraged, even 
if they could not see His working on the right or left. Job 23:8-10. 
1 Cor. 15:58. Then were they exceeding glad to know that He had 
such loving thoughts of them. 

They spent the following week about their little home, giving 
due time morning and evening to private prayer, and familj' devo- 
tions; neither of which did they ever under any circumstances 
whatever neglect; making such improvements as from time to 
time were suggested to their hearts and minds. Spending much 
time also every day in holy composition, as songs, prayer for pub- 
lic service, and music, so they could, as they thought, render 
better service to the Lord. Under such holy rules of living, their 
faith, hope and love grew exceedingly. So did all their mental 
faculties develop under study and practical application. 

The Lord Himself smiled, as it were, upon them and every day's 
experience brought them fresh tokens of the divine favor. A 
happy week it was, too, in all their social enjoyments. One reason 
why life was so happy in Eden is, because they had a perfect im- 
munity from sickness. There were no fevers, no contagious dis- 
eases, no rheumatism, no neuralgia, no consumption, not even a 
cold; no aches, no pains, no indigestion, no fulness of stomach 
after eating a plenty, no uneasiness of body, of mind; no melan- 
choly, no fear of ever lacking anything needed. Their supplies 
were plentiful and every way suited to their health and constitu- 
tions, to their perfect happiness in body, mind and spirit. They 
were well, strong, vigorous, and contented. 



CHAPTER 5. 
Life in Eden — continued. 



In due time, when the next Sabbath came, it found them at the 
tree of life for the morning service, delightfully practicing songs, 
and prayers they had composed. The Lord was consciously near 
to them. They felt in themselves that they were divinely helped 
in all of their exercises. 

They saw a pathway of light and glory opened through space, as 



A STORY OF HUMANITY. 17 

it Were, into the spiritual Heaven. And there they saw a great 
white throne which had three seats. The Father sat in the center, 
the Son of God at His right hand, and the Spirit of God at His 
left hand. Ineffable glory, as in rainbow splendors, encircled the 
crown of each of them, and under the throne was a cloud exceed- 
ing white as if it was composed of rolling pillars of 'finest vapors 
as when glistening in the sunlight. 

The splendid glory of the three persons of the Deity far exceeded 
the sun in his best moments; and all around the throne were an- 
gels, shining in glory and beau,ty, praising the Lord for His wis- 
dom, power, and goodness; and for His wonderful works of crea- 
tion: and when they came to the creation of the man and the 
woman they raised their mightiest strains and said: 

"Praise Him, for in His image He created them — After His own 
similitude He made them; Praise Him, for though little lower 
than the angels, an immortal Spirit He gave to each of them; 
Praise Him, for though out of the red earth He took them, he 
breathed in them a living soul from heaven; Praise Him, for His 
spiritual offsprings they be, and they are become our own younger 
iDrothers." 

The Lord told them "that the rainbow indicated peace, and good 
will to earth, and the cloud signified that the peace of God was 
beyond any interruption; that while the lower side of the cloud 
was dark to them, the upper side is always bright and beautiful. 
And however pleasant might be their earthly possessions, they 
must not set their affections upon them; but keep their hopes 
above the clouds. And if they would so live, loving God with all 
their hearts, and each other as themselves, and doing as they 
would be done by — if the conditions were reversed — and keeping all 
of His commandments, by and by, when they had been tried on 
•earth sufficiently long in His service, that He would take them 
above the clouds to live with Him and their elder brothers — the 
angels — and in that transit they would lose all that is peculiar to 
earth, soul and body, both should dwell together in never-dying 
light. But that they must live on the earth until their children 
after them should be fully prepared to live in all respects with- 
out them, and so would it be with each successive generation after 
them." 

Then Adam asked Him "why those two angels nearest the 
throne ranked so much higher than the rest?" The Lord answered, 
"I made them so; and besides that they have been of special serv- 
ice to Me. There were three of these mighty sons of power at 
first; but one of them did so- badly I had to banish him — Is. 14:12 
— Lucifer, son of the morning, the brightest of the order. These 
two are Michael and Gabriel. 

"We all here did great honor to My only begotten Son when He 
zfinished the works of creation, of which you are a part. Lucifer 



18 * A STORY OF HUMANITY. 

became envious at that, which was the first born of evil. He re- 
belled. Said he would set up a kingdom on the sides of the north, 
and be equal to the most high. We then gave orders to Michael 
and Gabriel to bring him into subjection. When he understood 
that, he drew one-third of the ordinary angels into a rebellion 
after him. And there was war in Heaven. Michael and his host 
fought against the dragon Lucifer, who did like a dragon — a flying, 
serpent carrying poison with him. He is also called Satan, and 
the . devil, while Gabriel held the post around the throne, with the 
remainder of the loyal angels. The dragon and his host were over- 
come." 

In that war were neither sword nor scimitar, neither dead nor 
wounded, nor stain of blood upon the field. But there was a 
mighty rushing together of wings, any one of which had power to 
sweep a continent. Opposition to tremendous forces brought to 
bear one against another. Many a brave attack was made, many 
a bold stroke was given. It was a close fight. Nor could you 
have told one side from the other but for their countenances. 
Those on the side of the Throne had an innocent look; while the 
others had a sense of wrong and guilt depicted upon their faces. 
As quick as thought they recognized the one from the other. 
Either Michael and his host, or Gabriel and his, were as strong 
as Lucifer and his. Lucifer and all his rebel host were routed, and 
cast out. Being cast out he raged with envy and malice full and 
roared like a lion. 

"Henceforth we call him Satan, for an adversary he is. We also 
call him the devil, for he is always seeking, seeking still, some 
mischief to do. And we call all of his angels devils. He envies 
the throne of the Son of God, does Him all the mischief he can." 

"You wonder why I did not exterminate them all. But I will 
overrule all the mischief they do; will make it result in good to 
My throne, and to all My loyal servants. So all the devils shall 
worry themselves but in vain. Only in vain against My Son, and 
in all their attempts against those on His side. And henceforth 
all those on earth, who suffer by misfortune, he may cause to 
come upon them, when they have overcome shall reap eternal good 
thereby. Beware lest he cause you to sin. He will if he can. 
Then you will be ruined. I banished them to the utmost confines 
of My kingdom. Would you like to see them?" They said, "We 
would." 

So He parted a way for them, and so assisted their vision that 
they could see them. They were in a miserable abode. A world 
of darkness it was. Outer darkness, utter darkness, relieved by 
no ray of light. Darkness which could "be felt," painfully felt. 
It looked like at some distant age it had all been burnt over, and 
charred by very great heat. The hideous old looking walls, parti- 
tions, fioors, and all else seemed to be so dry and firm that they 



A STORY OF HUMAJSIITY. 19 

could never rot. It was revolting to behold. It looked like a world 
in ruins. These prisoners had the form of angels; but had turned 
to blackness like their dark abodes. 

This world of blackness throws a dark atmosphere all around 
it for quite a distance, so the unfortunate travelers thence have 
to go through darkness before they arrive on its crust. 

When poor lost souls leave this world the devil, or his angels, 
iiave them in charge. When out of earth's atmosphere they go 
north. The flight being great, and when they reach the atmos- 
phere of hell the air is so peculiar it impedes their progress, so 
they tire and are glad to light as soon as they find anything to 
rest foot upon. In this dark atmosphere they trudge their way 
on foot towards, in their ignorance to the contrary, the great prison 
walls of the place of outer darkness, weary and faint in such 
painful air and distressed from the evil nature of their situation. 

In these dark regions are some poor meadow lands with some 
scattering trees, and shrubs, and grass, with harmless animals, 
and some sluggish streams of dark colored water; by these disap- 
pointing streams, the poor tired travelers stop, sit in weariness 
trying to rest. Now a cat of dark color comes and rubs around 
their feet as if she is glad to see some of her old family folks 
and wishes to comfort them. But finding no rest, they conclude 
to go on their miserable way. Now a dog comes dangling and 
fondling around them as if he was glad to see them, and would 
lielp them if he could. 

Now, these animals were never on earth, but resemble man's 
animals, and their office is to remind the travelers of their cruelty 
to their domestic animals; a sin only a few ever appear to think 
of. "A righteous man regardeth the life — lawful rights — of his 
beast; but the tender mercies of the wicked are cruel." Prov. 
12:10. The best from the wicked is severe. Nu. 22:28; Lu. 13:15. 

The dumb creatures seek no revenge, neither here, nor there, 
for their bad treatment; are apparently happy in freedom now while 
their former owners are now miserable. It intensifies their suf- 
ferings when they are reminded of the fact they kept the dog poor 
and miserable here. That their mule was poor and hungry, and 
weak, but they slashed him on anyhow. And made him stand out 
in the cold long rains, wet, cold and starving. Likewise, the poor 
liorse. The cow, too. But He who gave them to them requires a 
settlement for it all now. 

Now through this region, they face the gate. Hell's gate. Look 
up at it. It is exceeding high, so are the old dismal looking walls 
which run north and east farther than their eyes can see; now 
their eyes are somewhat adjusted to that darkness and can trace 
the walls for a long distance, yet it is only a little of their great 
length. They pause, and hesitate. Think the way they have come 
:is so bad they don't want to go over it again. That it can't be 



20 - A STORY OF HVMaNITY. 

much worse within. So when the gate opens they are voluntarily 
drawn in. 

Just before them is another old charred wall, a corridor runnning 
along the wall north. This they go in in misery. Now come to a 
hallway leading to the east. This they take. Off to the north are 
great fields of old charred partition walls making separate divisions 
for miserable lost souls. In these they may see relatives, and 
other old friends, but can't get to them. Now some of their chil- 
dren gone in before them see them, and cry, "Come this way 
papa!" But the poor old fellow can't get to them; and is so mis- 
erable he don't care if he can't. On he goes through this misera- 
ble hallway until he sees another fully as bad, or worse, leading 
to the south. This he goes. O, how dangerous! As dark corri- 
dors from the east open into it — full of dangers are all these. How 
dreadful is this place! Now he fronts a broad breadth of long 
sharp steel points — fearful — just high enough to take his person, 
if he proceeds. How, he hopes no one will force him against 
them. But how shall he escape? 

While off to the east through an open space are dangerous, dark 
rocks and dreadful precipices. Now to the west he sees an en- 
trance into a place as a large room, of regular square form, with 
no entrance except that shutterless opening — which is a perfect 
door yet is never shut. He enters but more misery waits for him. 
Here he sees poor souls who have been unfortunate in this world 
mourning bitterly over their losses. 

He says to one he used to know, "Can you tell me how to get 
out of this old place?" 

"I can't," she says. "I've been here twenty years, and can't find 
any way out, and I've given it up — to lie here on these wretched 
rocks." He thinks, however, he will get out of this whole place. 
But alas, he can't find where he came in at. No one ever finds 
that place any more. Now he wakes to the fact that he is lost! 
In hell and can't get out! Indescribably miserable. 

Following, in vision, this wall eastward, in the far east, on the 
south of it, they saw a great abyss. Out of it came a grievous 
wind, with a dreadful roaring sound. All around, as well as in 
the pit, was there the very "blackness of darkness." The mouth 
of the abyss is so dreadful no one ever goes into it voluntarily. 
None enter it except those who are overcome by a force greater 
than their own power of resistance. It is for hypocrites, and the 
baser sort of sinners, who never make any pretentions to religion. 
"Mist of darkness," "smoke of torment," which ceaseth not, no not 
forever, and ever. This is the greater damnation. Lu. 11:29-32. 
in Matt. 22:13 the reference is to a well-lighted apartment filled 
with happy guests, and one, an intruder, is set out of doors where 
no light is. So if the light of the soul goes out it is such a situa- 



A STORY OF HUMAJS/ITY. 21 

tion. It is total darkness. Who can tell how great is that dark- 
ness? How terrible ,is that calamity! 

Hell is a fearful reality. But there is no such place as purga- 
tory. Purgatory, so-called, is only an invention of men to extort 
money from people, especially when their minds are weak on ac- 
count of trouble. 

In the bottomless pit the doomed culprits have ever a painful 
sense of sinking, and can find nothing to rest foot upon. They 
have to keep their miserable wings poised all the time, and at every 
jostle have to exercise them to keep from sinking. So they get 
no rest. Its atmosphere is hot and sultry, filled with a fine smoke 
which is very painful to the eyes. Rev. 9:1, 2. "And the smoke 
of their torment ascendeth up forever, and ever," Rev. 14:11. 

On the south of this they saw, as it were, a world on fire. It 
had all over its surface a low, blue, flickering blaze of fire. Its 
atmosphere had the smell of brimstone, its dimensions have never 
been taken, nor its coast surveyed. When agitated its waves roll 
high, presenting a fearful scene. But those angry fires and ever- 
lasting burnings cannot extinguish the life of the sufferers, for -the 
worm dieth not though the fire is never quenched. Mat. 9:46. 
God holds the soul in immortality. Ps. 66:9. 

They asked, "Of what use are those places?" "They are for 
the worse and worst cases. For all who sin against the Lord shall 
be punished according to their deeds. As yet, none have been ban- 
ished further than the regions of outer darkness; but if they do 
worse, they will be sent to the bottomless pit: and the penalty 
of the worst is the lake of fire. And from none of these shall any • 
of them ever be liberated. It takes all of these places, and their 
grades of punishment, to constitute the place of banishment pre- 
pared for the devil and his angels. Its general name is Hell." 

"Therefore you both should be warned by the punishment of 
these, for you too are on trial. It is best for you, therefore, not 
to pluck any of the leaves of the tree forbidden you, or any of 
its flowers, or gaze upon its fruit, or desire to know the flavor of 
it, lest you be tempted, eat, and bring upon yourselves the awful 
penalty — death." 

Hell is different from all other worlds. Was designed for a pe- 
culiar purpose. Is well adapted to that purpose. It has had a dif- 
ferent experience to any other world. At first it was burnt all 
over. Those tremendous fires burnt out the bottomless pit which 
goes clear through it. hence it has no bottom. Each mouth of it at 
the surface seems to be its only opening, but it opens too on the 
opposite side. Then all the fire collected in the southeast part of 
it and formed the famous lake of fire. The like of which is in no 
other world. And such is the nature of the fuel and of the fire 
it will burn forever — it will never go out, nor be extinguished. 
Nor will the internal fires of the earth go out, or be quenched 



22 A STORY OF HUMANITY, 

until she is destroyed. Long have they burned — ever since crea- 
tion — and shall we be surprised that hell burns forever? As all 
the material in the vast dismal regions of outer darkness of this 
world — Hell — and all around and in the bottomless pit is unde- 
caying, so is this fire. It will burn everlastingly. Shall be an eter- 
nal fire. Jude 6, 7 verses. 

As Asia, Africa and Europe are divisions of this one earth, so 
those three places are only vast divisions of the one general hell. 
The one perfect hell. Of perfect woe. Of perfect horror. So a 
person in any one of those places is in hell. And the lost soul 
now in its shadow is gravitating toward hell. As Heaven has an 
influence over persons in this world for good, so does Hell for 
evil. Men have always admitted this. And sometimes one gets 
in the shadow of Hell, though on earth they be. And sometimes 
one feels "the pains of Hell" here in this world. Ps. 116:3. It 
means Hell, for there is no feeling in the grave, so the inspired 
writer prays, "Deliver my soul." Sometimes, often too, a man 
feels like he is carrying the fires of Hell in his bosom while in 
this world. As Shakespeare represents a guilty one as saying, 
"I myself am hell." And another, "Within me is a hell." 

With so much proof within as well as without us, if one believes 
not there is a hell, that one must be already under the control of 
Hell. Satan wants no better joke on them than to fool them to 
believe there is neither hell nor devil. But the Lord is so merci- 
ful, it takes a hard struggle for a soul to get out of its normal 
state of belief into such as that, in reality. I believe all forms, 
^ • and degrees, of infidelity are more pretentious than real. There 
are but few who really disbelieve the Bible on these all-important 
questions. The natural state of every soul is a state of belief in the 
existence of God, of futurity — of Heaven and of Hell. Unless taught 
to the contrary, all naturally believe in future happiness for the 
good and future misery for the bad. The devil succeeds in get- 
ting away from this first and last hold of the human soul only a 
few of the race. If any so disbelieve, it is by a persistent effort 
against the voice of nature in themselves as well as against the 
Bible. But believing or disbelieving, it is sin that destroys the 
soul which is lost. There they shall either be rewarded or pun- 
ished according to their works. 

Hell is a world in ruins. All who go there are ruined. So 
they harmonize with the place. Oh, the pity of it, are "fitted to 
destruction"! Rom. 9:22. The sentence to Hell in every case is 
immutable. Its execution ceaseth not forever. Escaping thence 
is impossible. Matt. 5:26. Its final doom is total — takes both 
soul and body. Matt. 10:28; John 5:29. The Judge will deter- 
mine, with unerring wisdom, in every case, which part of Hell 
each condemned one shall be consigned to. Some will be so beastly 
that it is necessary for the punishment, although it is not physi- 



A 8T0RY OF HUMANITY, 23 

cal but mental and spiritual, should appear as though it were cor- 
poreal to answer to them and restrain them from wickedness in 
this present life. * 

All these places are prepared for the Devil and his angels; but 
if any of the race of man shall neglect to do their duty they shall 
be doomed to the dark regions. Matt. 22:13 and. 25:30. ]^ any 
of them become covetous, false pretenders, hypocrites, wrong wid- 
ows and the fatherless — 2 Thess. 2:10-12 — they shall be doomed 
to the bottomless pit — the greater damnation. Matt. 23:14. And 
if any of them defile themselves by any abominable, unnatural 
practice, sinning against their own virtue thereby; jointly sin- 
ning against the virtue of others; or in any way sinning against 
the virtuous rights of others; or in any way intercepting nature in 
her lawful course in one's own self or in any one else; or practic- 
ing any form of fornication, either for commerce or for pleasure 
only; or adultery; or any violation of nature in themselves; or 
others by any diabolical art or practices; shall lie, steal, or mur- 
der; or commit idolatry, "shall have their part in the lake which 
burnetii with fire and brimstone." 

The unbelieving, too, come into this category. It must, there- 
fore, include all grades of infidels. The fearful are also in it, who 
are so notoriously bad, that others fear them, dangerous ones, 
ferocious, outrageous ones; murderers of man or woman, or child, 
or unborn offspring in any stage of existence; or in any way what- 
, ever done ; shall also have their part in that lake of eternal fire. 
Rev. 21:8. 

In the vast northern regions of outer darkness is the general 
prison of Hell. The sufferings of lost souls in this are great — 
unspeakably great — yet of those cast into the bottomless pit are 
greater: for it is the place of the greater damnation. While those 
put into the lake of fire suffer most of all. It is the place of the 
greatest damnation. The smoke of the lake of fire penetrates, it 
is so fine, into the bottomless pit, and impregnates its air with 
fumes of sulphur. Smoke cannot intensify the torment of those 
in the lake of fire; but it does very greatly aggravate the evil 
case of those in the bottomless pit. There they cannot use hand 
or wing to relieve themselves of this grievous smoke; for it taxes 
their utmost strength and skill of wing to keep from sinking. 
When in the miserable old prison they can stand still, walk, run 
or leap, sit or lie down on the wretched rocks; though, after they 
find they can't get out they are so miserable they do not feel dis- 
posed to move about very much; more frequently lie down and 
mourn over the many losses they have suffered and their own 
sad state. 

In the abyss they have no rest — are ever in a strain to keep 
from sinking. How dreadful is that fear! And besides it is so 
fearfully dark! While in the lake they are tormented in flame. 



24 A STORY OF HVMAJSITY, 

Lu. 1G:24. And distressed their every motion, as worms in fire. 
Mark 9:48. . Industry's hum, nor sounds of the axe of civilization 
are never heard in all hell, nor the voice cff mirth, but the painful 
still is broke only, by the wail and lament of the lost and the^ 
damned in all parts of this dreadful world of torments. Once in 
my travels I was drawn through a tunnel when the train did 
not ffght up. How strange to know my coach was quite full of 
passengers yet I could not see one of them. I tried to talk to the 
one beside me, but how queer when I could hear his speech but 
could not see him. It made me think of the darkness of Hell. 
We expected soon to be out; but there they do not hope to ever 
get through — never, never. 

Lucifer wanted to be worshiped. And though he suffered so 
much for it he is not cured of it yet. Pride is hard to kill. Al- 
way^^ dies hard. The devil persuades some to v/orship him now. 
They don't all know it though. He even got the children of Israel 
to worship him at a certain time. Lev. 17:7. All that pride in the 
human heart which desires worship of others comes from the devil 
— the ancient Lucifer. 2 Thes. 2:4. 

When Christ says, I saw "Satan as lightning fall from heaven," 
(Lu. 10:18) (The revised version says "I beheld Satan fallen as 
lightning from heaven") I do not think He had reference to his 
original fall; but meant though absent from you in body, yet in 
spirit was with you, saw you, saw your work, and rejoiced with 
you in that hour. So, I think, He is ever with those He commis- 
sions to go forth teaching in His name. Mat. 28:20. Rejoicing 
with them in all the good they receive, and in all the good they 
do. Col. 2:5, The comparison to lightning, I think, has reference 
only to the quickness of that fall of Satan, like the falling of the 
walls of Jericho before the obedient host of Israel. Josh. 6:20. 

In creation man was made a little lower than the angels, very 
near to God; but not so near as were the angels. They are higher 
and far more powerful than was Adam, even before he fell. The 
angels that lost their first estate, in that fall, became devils. Lost 
much of their wisdom and power by their fall, as did man in his 
fall. They had much cunning, and wiliness, yet not near so much 
knowledge and might as those who kept their first estate. Holi- 
ness makes wise; and increases strength. Man, however, being the 
offspring of G-od, in his spirit, gives him a relation to the Lord 
which angels have not. It is true angels are called in^ the Bible 
the Sons of God, but it is true only by virtue of their creation 
being of God, and is figuratively used, on account of their bril- 
liancy, powers and superiority to men. 

Adam and Eve, seeing how these first of all sinners had suffered, 
they thought they would never do anything that is wrong. Eve 
said, "I will never touch the forbidden fruit at all." Nor would 
she, had she not been deceived. She did not sin intentionally. 



A STORY OF HUMAhllTY. 25 

Perhaps it was worse to persuade Adam into it. Yet under the 
circumstances, it may have been better for him to fall with her. 
If he had not, perhaps, she would not have been redeemed. 

When these visions were past, they scarcely knew where they 
were at. Soon found, however, that they were yet on earth — in 
the garden, under the tree of life. The sun was now going down. 
And like Moses, afterward in the Mount of Vision, they had not 
felt the least hungry. And like Moses, and the Christ, still later, 
they had meat to eat which the less informed know not of. Si- 
lently they walked back to their home, thinking on these wonder- 
ful visions they had had. Their hearts and minds were so much 
absorbed in them that neither of them did eat or drink anything 
for supper. And although their sleep was sweet and refreshing, 
it seemed to be shallow; for in their dreams they had visions 
of heaven. 



CHAPTER 6. 
Life in Eden — continued. 



During the following week, in addition to their pious devotions 
and holy studies, they turned their attention to the heavenly bod- 
ies. The weather being fair and pleasant were out much at night 
taking observations. Noticed the phases of the moon, observed 
that it took a week to go through a phase.- And four weeks from 
new to new again. Which assisted them very much in keeping 
all of their records. 

At the end of this week they remembered that it was exactly 
four weeks since their creation; and since their marriage too. 
The Lord informed them, "that the earth and all the heavenly 
bodies were six days older than themselves," having been created 
on the first day. It was therefore exactly five weeks since time 
began. That four weeks make a month; and thirteen months 
make a year. However, this is not the exact year; as your chil- 
dren by my help, shall find in due time. As I shall supply all 
your need, as a general rule, this is best suited to your present 
conditions. That the year would be divided into four seasons, as 
they would learn by experience: first spring, which is now to you 
in this part of the earth — your children shall find it different when 
they shall travel abroad the earth; second, summer; third, au- 
tumn; and fourth, winter. Which will be 364 days, of which you 
must keep an account and the day following is the beginning, to 
you, of the new year. 

"It takes, as I have told you all along, twenty-four hours to make 



26 A STORY OF HUMANITY. 

a day. The evening, or night, and the morning — or day — are only 
one day. Or one revolution of the earth on its axis; in its daily 
course. A complete year is the annual revolution of the earth 
around the sun. You must keep an account of days, weeks, months, 
and years. If you keep my commandments, I shall provide for 
you at all seasons and they shall be equally comfortable to you." 

There were good reasons for beginning time at the spring sea- 
son; it was best suited to new born creation; and to the condi- 
tion of man. It is, as we know, at that season vegetation springs 
out of the ground, and nature brings insects, birds, and other ani- 
mals into a springing condition. The Lord said: "This month 
shall be unto you the beginning of months: it shall be the first 
month of the year to you." Ex. 12:2. The month Abib. The pas- 
chal month — perhaps April — it was. Ex. 13:4. To them the be- 
ginning of months; the beginning of the year; and of years. An 
era. Henceforth it was the beginning of the year to them as a 
nation. 

While in Egypt they must have kept the government time of 
that country; but now God throws them back upon Hebrew time. 
The time that had been kept from the first by all the great pa- 
triarchs before the flood, and by Abraham, Isaac, and Jacob. The 
time Heaven had kept since creation. It was the Creator's own 
calendar. He now enjoins it upon His chosen people — for purposes 
best known to Himself. 

It was now, according to the best information on earth, 2513, if 
not more, years since time began, and 1491 years until the birth 
of Christ, which was an even nuinber of years, without an half, or 
quarter over, or under. They were now required to keep their 
time by this calendar throughout their generations. To them 
were committed the living oracles of God and they have kept 
them to this day. 

Our Saviour was twelve years old at a passover, thirty at an- 
other passover, crucified at another. He kept Himself to the rec- 
ord. Whether He was born on the 25th of December, or on the 
5th of January, or at Easter, we do not know. Nor does it make 
any particular difference which. It being a cold time, in the 
weather, caused Christian scholars to agree upon the 25th of De- 
cember for the festival of the nativity — which suits as large a 
number as any day could for Christmas. Yet when He was cruci- 
fied there was a cold spell of weather at that passover — Easter. 
Cold enough to have a fire. Peter warmed himself by it. John 
18:18. He may have been born at Easter. The divine Author 
saw best, however, not to tell us exactly when. 

The beginning of time was, so I think, the beginning of the spring 
season of the first year of the world. It corresponds with the 
time of the flood, which was an even number of years; and with 
the exodus out of Egypt, which was another even number of years; 



A STORY OF HUMANITY. 27 

and with the resurrection of Christ, another even number of 
years. If the old world kept the chronology by the births of the 
illustrious ones, who has a higher claim than the most illustrious 
of all — Jesus the Christ? And we conclude it was an even num- 
ber of years without a fraction from the creation of the race to its 
redemption by His death. If Christ was crucified in the spring; if 
He began His ministry at thirty years of age — in the spring; if 
He was twelve years old at a passover which was at Easter, His 
birth was twelve passovers — or Easters — or springs — before that, 
if the exodus of Israel from Egypt was in the spring, if the flood 
was in the spring, the new world began in the spring — then it is 
highly probable that time began in the spring. And an even num- 
ber of years from the beginning of time to the death of Christ — 
at the spring of that year, 

I believe the beginning of time was the beginning of the first 
spring of the first year — in that part of the earth where was the 
first home and cradle of the race, as we have already described. 
I think it is highly probable that the true beginning of the Christ- 
ian era was in the spring of that year. The epochs mentioned 
above are criterions in estimating the world's time. It appears 
that in God's judgment the spring of the year was the best season 
with which to robe and bedeck our inexperienced world; and it is 
a leading factor in getting the true time of the other grand eras 
mentioned in the Bible. I do not claim to be wiser than others; 
I am only endeavoring to tell you from the best evidence within 
my reach, how I think it all was. As to the world's chronology, 
nothing is known of it, nor can be, except what is found in the 
handwriting of man. It is obliged to come, if it comes at all, 
from those who then lived. It is not at all a question of science, 
or philosophy, but of human history. That which is calculated from 
our holy Scriptures is by far the most correct known to man. 



CHAPTER 7. 
Life in Eden — continued. 



It has been but a pleasant task to trace the history of the world, 
and of all things in it thus far; but circumstances, however happy 
they be, are liable to change. So' it was with our first parents. 
Their very happy conditions did not last. They, like many of 
their children since, made one sad mistake which brought great 
changes in all their fortunes. 

It was brought about in this way: the bride by this time hav- 
ing become more self-confident, ventured out unattended by the 



28 . A STORY OF HUMANITY. 

groom. Satan, who had been watching for an opportunity to 
make a spoil of Eden, fair and happy Eden, seized upon this first 
chance. He was afraid to approach her when Adam was with her. 
Sometimes one is in most danger when alone. A proverb says, 
^'Woe to him that is alone when he falleth." Eel. 4:10. Pious 
loneliness may be turned into impiety, 

lit is always best to watch the shifting positions of the enemy. 
If Satan had attacked her openly, she would have been frightened 
away. This he feared, hence he disguised himself. How often 
do his followers now disguise themselves to do a raean trick? In 
her walk having gone to the river Pison to take a bath, the ser- 
pents we spoke of before were playing in that part of the garden. 
She had conversed with them before, was not surprised to hear 
them talk, was familiar with them — our familiar things are often 
the most dangerous. It is well, too, not to be familiar with those 
below us. When she came near the forbidden fruit Satan tried to 
excite her curiosity to know how it would taste and used the ser- 
pent to conduct an argument with her against the commandment 
forbidding them to eat of it. 

If Eve had been with Adam instead of spending time with those 
serpents, she might have been out of danger. They even ventured 
upon forbidden ground; so vice often intrudes upon virtue. She 
thought, however, that she was conversing with the serpent only. 
Did not suspect that Satan — the dragon — had anything to do in 
it. Therefore was not afraid nor surprised. She argued with the 
tempter, which she should not have done; ought to have positively 
resisted it all at once; to have withdrawn, or fled from the scenes 
of temptation. 

The Devil, through the serpent, told her two falsehoods. He 
tried to get her to believe that the Lord knew that that fruit 
would be best for her and Adam but was forbidding it to keep them 
in ignorance, and from rising into a higher state; and that the 
penalty would not surely come upon them. When she saw this, 
or was persuaded to believe it, or thought that these new ideas 
were better than the old — truly they were up to the latest date — 
She took and did eat. Gen. 3:4-6. WTiat a sad record is that! 
God's law broken! And that, at the risk of losing life in the act. 
And whenever it is now broken it is at the risk of losing the soul. 

Quickly she carried some of it to Adam to show it to him, and 
to tell him how nice it was, and what she had learned, and that 
from a lower source than herself. The wisdom which comes from 
below is not good for us. Jas. 3:14. "She gave unto him and he 
did eat." How sad! What bad news from the battlefield! Then 
all their happy surroundings began to wilt and wither. The tree 
of fruit forbidden wilted from top to bottom, and died from branch 
to root. The river Pison on which it stood dried up from its 
bridal veil to its circle — or sank under ground. The horses 



A STORY OF HUMANITY. 29 

neighed, the cattle kicked up their heels, the sheep bleated, the 
^oats tried to imitate them, the lions roared, the alligators bel- 
lowed, the roosters crowed, the geese chattered, the turkeys gob- 
bled, they all seemed to feel an instinctive air of freedom. The 
earth trembled as if every part of her was out of joint. Earth- 
quakes rumbled, volcanoes roared, and the rock ribs of the earth 
were broken asunder. All living creatures seemed to be glad that 
their • earthly master had lost his dominion over them. And it 
was as an upheaval in all nature else, throwing her very much 
out of her primitive condition, the signs of which are deeply writ 
in the earth unto this day. 

If the rocks were rent with the rending of the Son of Man upon 
the cross, may we not suppose they were also rent in token of 
sympathy with the Creator in the first breach of His law on earth? 
And more especially as this was the cause of that? It is certainly 
a reasonable conclusion. If you think it is saying too much, con- 
sider what sin did in heaven — what a commotion there when angels 
fell! And again, after the death of Moses, when God, for a reason, 
had buried his body in secret, Satan brought up a dispute about 
it, because he wanted to discover it to the children of Israel, so 
he could lead them to embalm it, and keep it as object of worship, 
and Michael, the archangel, protected it against Satan, so he did 
not do it. Jude, ninth verse. 

Poor Adam and Eve saw that they were naked — robbed of their 
power and dominion over the living creatures — stripped of mercy 
which had hitherto covered them as a garment of exceeding beauty, 
and forfeited the right to Divine protection. For all nature showed 
sighs of revolt against them. The sun now scorched them with 
heat, then a cloud intervened, and the cold wind smote them, for 
it appeared that all nature sympathized with the broken law 
against, them, as it is written, "He maketh winds his messengers, 
and flames of 'fire his servants.'' Ps. 104:4. That is, God causes 
the elements of nature to punish those that transgress His laws. 
Executing His sentences upon them for their sins against their 
Creator. Thus unfeeling elements defending, as it were, man's 
Creator, who is also their Creator. 

When I first studied geography and saw therein statements about 
the fearful monsoons, typhoons, simoons, earthquakes, and volca- 
noes in other countries, I was so glad that I lived in a more favored 
latitude, but it seems that these fearful things may find us yet. I 
often think that Providence must have a controversy with these 
United States as with the nations of old (Jer. 25:31), but many, 
I know, will try to explain all these things by the effect of natural 
causes, yet the truth of Divine providence, back of all causes in 
nature, will stand firm forever. The only way to change an evil 
chastising providence is for mankind to repent and return to right- 
eousness. 



30 A STORY OF HVMA^^Y. 



ii 



The flies, gnats, mosquitoes, and. other insects began to bite and 
sting them. So they were teased and taxed to the utmost to pro- 
tect themselves. For this reason they made efforts to cover them- 
selves as best they could. They now felt very sorry for what they 
had done. It appeared that all their happiness was deserting them. 
That all their blessings were turning to curses. They were in an 
evil case. Their consciences smote them. Sin goes not long un- 
rebuked. They felt in themselves a fearful looking forward to 
judgment, and were filled with evil forebodings. 

They observed that the beast of the field, and the cattle, were 
not so humble in their bearing toward them as they were before. 
When they went near to the tree of knowledge of good and evil 
and saw that it was dead, fear seized them lest they should die 
too. And when they came to the beautiful Pison for water, for 
here they got their water to drink, and no fountain ever sent forth 
purer, sweeter water, and found it dry, they were the more afraid. 

Adam said, "the knowledge of evil is worse than no knowledge; 
I wish I didn't know it." Eve said, "I wish I could unknow it." 
They followed up to where was its bridal veil; it was gone too. 
Now they concluded that their happiness also had gone beyond 
recovery. Were so miserable they didn't feel like eating anything; 
nor could they sleep that night. If they coaxed a little sleep it 
was interrupted by frightful dreams. The pleasures of sin are 
short indeed. 

Soon the Lord came upon the scene. It won't be long, after sin 
is committed, before the Lrord will in some way or other arraign 
the guilty. "They heard the voice of the Lord God walking in 
the garden." "Or "sound of His footsteps." Or nature's recogni- 
tion of His presence. This refers to the commotion in the natural 
elements at the place where the Lord manifested His presenct to 
man. It is nature's obeisance to her Lord. Whenever royalty 
moves around among its loyal subjects, there is a move all along 
its pathway in every circle of society; so the Bible declares at 
every time and place where the "Lord of all" manifested His 
presence to man, there were commotions in nature there and then. 

The Lord came "in the cool of the day." Which means, so I 
think, as we say early in the morning. The Bible frequently, so 
to speak, represents the Lord as an early riser. When He or- 
dered Moses to come to meet Him, He commanded him to come 
early in the morning. Ex. 34:24. And when He commanded Mo- 
ses to do anything it was to be done in the morning, or in the 
early morning, as in Ebc. 8:20: "Rise up early in the morning and 
stand before Pharaoh." So as His character is, when He comes 
to judge the world. He will begin early in the morning, at the 
place He does begin at, and follow the morning all around the 
earth, and a great many people, like the Sodomites, will be asleep 
when the time of their judgment comes, and many of them if 



A STORY OF HUMANITY. 31 

awake will be undressed. It will not be then as now, the court 
allow them till 9 o'clock to make appearance. No excuses will 
be received. 

Adam and Eve from the first were familiar with what is here 
called "the voice of the Lord walking." 

But now heavy was His tread; 
And that of His mighty train. 

According to the genius of the Scriptures, henceforth, it refers 
to the usual phenomena which precede the miraculous manifesta- 
tion of God's presence. Witness Sinai. Ex. 20:18; Horeb, 1 Kings 
19:11, 12; Calvary, Lu. 23:44, 45; and "the sound from heaven" in 
the holy place. Acts 2:2. In the garden the wind acknowledges 
His presence by roaring loudly in a fair early morn; the earth by 
trembling and quaking, the reverence of inanimate nature ("things 
without life") to the Judge of all. A just rebuke to stolid human 
hearts that repent not, that feel not. All the beasts crouched down 
at His presence, and Adam and Eve fled for fear of Him, endeav- 
oring to hide among "the trees of the garden." So sinners since 
flee away at His coming, and hypocrites fear and tremble. None 
of these want His company; rather see anything else than His 
face; for sin cannot bear to meet the Lord of holiness. All before 
this they had been very happy to meet with Him; sin had wrought 
this sad change in them. If a fellow dodges you it is not that 
you have done him any wrong; but because he is wrong, and is 
ashamed of it, which he should be. 

But He found them. And the judgment proceeded. He began 
with Adam. He made the best defense he could. Then Eve; she 
likewise tried to defend herself. And last the serpent. Poor 
thing, he had lost the power of speech, and could make no defence. 
The old cowardly Devil had fled. But his time is coming, and he 
knows it too. Then as it is written, "the last shall be first, and 
the first last." So He passed sentence first upon the serpent, then 
upon Eve, and last upon Adam. 

The serpent was not allowed to speak any more, he had made 
a misuse of that power. Nor was he suffered any more to walk 
erect, or even to stand on all fours; but was deprived of his feet 
and hands, and not a hoof furnished him — his locomotion changed 
henceforth he had to crawl, and that, without legs, even as many 
worms have, to ease his motion; has to move on his belly by the 
exertion of his spine — his diet changed, as saith the prophet, "Dust 
shall be the serpent's meat," and the text here says it also. Gen. 
3:14. 

The descendants of the woman should ever hate him_in his 
descendants and crush their heads; which has been fulfilled unto 
this day, as we all see and know. This sentence was not passed 



V 

32 A STORY OF HUMANITY. 

upon the serpent because he was an accountable being, for the all- 
wise Judge sometimes punishes unaccountable things for an illus- 
tration to those who are accountable. One reason for this sen- 
tence, therefore, is to show mankind that they should hate sin 
in all of its forms. And despise all tools of sin. And everything 
defiled by the touch of sin. As He saith, by His servant Jude, 
verse 23, "Hating even the garment spotted by the flesh." Even 
as the Holy Ghost does. That we should all hate the bedding of 
adultery, whoredom, and fornication — despise all the wrappings of 
either party to such vileness, and all the coverings of any kind of 
uncleanness. And endeavor to crush all sm as we do the head of 
a serpent — or snake. 

In the time of the temptation, both the serpents stood in the 
river Pison opposite the tree of the knowledge of good and of evil, 
whose fruit was forbidden to Adam and Eve. The devil was using 
both of them as best he could to deceive Eve by false impressions. 
The female didn't say anything, but by significant nods, sanctioned 
everything he said, and for this bit of deceit she was condemned, 
doomed with the male, and counted unworthy of mention in Holy 
Writ. And all the progeny of these two were condemned with 
them, as justly as were all the descendants of the human kind 
from the one man and the one woman, and suffered by their sin. 
So as there are no original men; so there are no original serpents. 
Snakes are fallen serpents. 

Suppose it had been the Devil only, why should the Lord curse 
any other creature that had nothing to do with it? "Shall not the 
Judge of all the earth do right?" Gen. 18:25. And if it was only 
the male serpent, why should He curse the progeny of the female, 
she in that case having had nothing to do with it? 

A writer now often says the Indian, meaning all of that race, so 
the word serpent means all serpents in that kind of an expression. 
The word in Genesis may be intended to represent both male and 
female. 

All serpents now are different from the description of those given 
there, which shows that the m.ale and female were both involved 
in it, and both cursed, and all that have come from them are 
cursed. His locomotion is changed; nor does he ever stop now to 
talk with anybody. He has to lick the dust, so will the Devil too, 
by and by, before his mighty conqueror. As in man both male and 
female were guilty, so in the serpent both male and female were 
involved in it or the whole brood of them would not have been 
cursed. I do not think the Devil was a ventriloquist. I believe 
the original serpent could talk, and that better than a parrot. If 
this had been the first time Eve had heard them talk, her curiosity 
would have carried her straight to Adam with the news of a new 
discovery she had made. 

The serpent is here called a beast of the field — an open field 



A STORY OF HUMANITY. . 33 

animal. Gen. 3:12. He did not skulk and hide as he does' now. 
The Scripture is verily fulfilled in what we see to-day everywhere 
on this subject. I have sometimes gone through a country where 
were notches cut in the mile posts, which showed there were some 
people in that country who could not read, but it was thought 
that all could count notches. 

So the Lord in this gives us a lesson all can understand, even 
if they can't read the Bible. A snake never gets out of my way 
but I think of this, the first of all snake stories, and I try to do 
my duty toward him. 

The Lord separated him from all cattle and beasts of the field — 
he associates not with any of these to-day. We see it is fulfilled — 
banished him from the rest that he went with before, so he hides 
for fear and for self protection. In some places, however, some 
of them will make a flank movement against a large animal, and 
even upon man; for God did not leave him a prey to all other ani- 
mals; but put poison under his tongue for self-defense, which all 
the rest soon learned, and were willing to give him room a plenty. 

Though cursed above, or more than any other, for they were all 
now cursed to some extent, yet he could, and does, protect him- 
self against all other animals. From the next place to man's es- 
tate he is now put below all other creatures on earth. He is next 
id the Devil himself. Is despised in all civilized countries. 

He passed sentence upon the woman next. She was doomed to 
multiplied sorrows. Instead of being the mother of only two child- 
ren — a son and a daughter — ^the extent, perhaps, of her capacity 
before, her powers of conception should be greatly increased — 
and she should bear many more. And instead of being painless, 
as no doubt they would have been but for sin, shall be in pain 
and grief. From only two, that capacity is often multiplied by 
two, sometimes by three, sometimes by four, and yet still more. 

But it was fortunate for her to be released from it as soon as 
she is. And a mercy, too. Also well for the race. It was a belief 
among the ancients that those born late in the life of the mother 
were less in stature than those born earlier in her life. It also 
preserves the race from much more deterioration in body and mind 
both. 

Happy is she who marries young, and fortunately too, raises a 
family of children, as God and nature shall give h,er — and after 
this shall have health and fortunate surroundings — indeed that will 
be a golden period for her, which will pay her well for all of her 
fortitude and patience in the former j^ears. More blessed far than 
to be a maid of honor, or in high professional life — with single 
blessedness, which may end in wretchedness. The best advice 
ever given to the daughters of Eve is found in 1 Tim. 5:14. It is 
a. part of that wisdom which is from above. Jas. 5:17. And well 
2 



M . A STORY OF HUMANITY. 

would they do to learn what is said in 1 Tim. 2:15. These verses 
obeyed insures happiness in this world, and salvation hereafter. 

That she, should b.e subject to her husband; that he should rule 
over her. That she should henceforth feel the more the need of 
his . help and protection. That henceforth her desire should be to 
him. That is all who have husbands, and to the forthcoming who 
have not, as it is true the unmarried would have husbands if the 
offers suited them. Often enslaved is she by her pure love. Many 
a time cruelly treated. The world knows not her grief — no more 
than it does the depth of her love. But her Savior is mighty — 
she shall be defended — nor will she go unrewarded. 

In painful suspense did Adam wait with mingled hope and fear. 
His was a severe sentence. Gen. 3:17-19. The Judge appeared to 
upbraid him because he had loved his wife more than he did the 
Liord. And had chosen to please her rather than to please God. 
Even disobeyed his Creator to please her. O, how weak oft is hu- 
man love! How blind to the right! For this the ground — the 
whole of earth's soils — should henceforth be cursed with compara- 
tive barrenness — in regard to its strength of production before, in 
those things which man must needs subsist upon. That he should 
have a life mingled with toil and grief. That sorrow should cling 
to him all his days on earth. This is the reason the ancients re- 
garded sorrow of heart as God's curse. 

The curse upon the ground was universal — all over its whole 
surface — as we see it requires cultivation everywhere to produce 
those things we must have in order to live. In this, is before our 
eyes, a fulfillment of this Scripture. How deep it struck below 
the surface, and how much it affected her internal structure, even 
her most solid strata, no living man can tell. God blessed it once, 
now He curses it. 

When Christ cursed the fruitless fig tree, it died from branch to 
root; but what a v/ithering blight this curse for sin had upon all 
nature we have no means of knowing except what is learned from 
the Bible by comparing the present with the Edenic state of the 
earth. That it had a universal effect over and all through the 
earth, is reasonable to suppose, 

"Now poor Adam had to work. 
In the heat, in the cold, in the dry, in the wet, 
For he had to live by his sweat. 
To make it henceforth. 
Taxes mind and body both," 

And God said to the cattle, and to the beasts of the fi^ld, "be- 
cause you have rejoiced and been glad at the misfortune of my 
children, and revolted from under their rightful authority, I will 
r,ink you lower; you shall bear this curse with them." So it is 



A STORY OF HUMANITY. 35 

written, "The creature was made subject to vanity, not willingly, 
but by reason of him who hath subjected .the same in hope." Rom. 
8:20. In hope of the happy outcome of the universal, mighty 
struggle, He restored to Adam and Eve and to their race the 
power and dominion over the beasts, over all the earth, which 
was forfeited in their fall, so that they might bring into their sub- 
jection all for their use and happiness. 

Both Adam and Eve were very sorry for what they had done, 
repented deeply, went out upon the Gihon river, into its valley of 
grace, and there prayed, entreating the Lord to forgive them, and 
promising to sin no more. Here they remained all night, praying 
more or less continually, for they were so greatly troubled they 
could not sleep. About midnight, to them, however, the Lord 
heard in Heaven and said, "I repent for man. I will have pity 
upon him. I will visit him with mercies." Adam and Eve some- 
how or other had a consciousness of it, became comfortable, soon 
fell asleep, resting well until dawn. 



CHAPTER 8. 
Life in Eden — continued. 



Early in the morning of the same day it was, for with them the 
night was the first part of the full day. The Lord, as His custom 
is, especially when the matter is of special concern, came and 
made them new grants. He said: "The curse should not come all 
at once; that He would provide them food and clothing until they 
could prepare for themselves; that they might remain a while 
longer in the garden; that Jle would teach them a new system of 
worship; that He would teach them how to till the ground; to 
herd cattle and sheep, and to utilize eggs of birds and fowls and 
milk of animals for food; that He had forgiven their sin, yet 
though they vv^ere saved from total destruction and immediate 
death, it is henceforth decreed the dissolution of their souls and 
bodies should be inevitable. 

"But whenever that event should come to either of them, or to 
any of their race, every soul that shall be prepared He would take 
to Himself in Paradise, of which Eden's Garden had been a type, 
and that although their bodies return to dust, the curse should be 
counteracted at the end of time by the resurrection of the body 
to immortal life, and each soul receive its own body again; and 
every soul that may leave earth unprepared for Paradise shall be 
banished with the devil and his angels, and there punished accord- 
ing to its deeds." 

"Moreover," He said, "All Heaven was, as it were, in mourning 



:^G A STORY OF HUMAJ^ITY. 

for you, and at midnight to you — we have no night in Heaven — 
the Son of God undertook for you. He dismounted His throne and 
bravely said, Henceforth my delights shall be with the sons of 
men." Prov. 8:31. "It astonished every angel in Heaven, and made 
every devil in hell tremble, not that He would protect man in 
sin, but strengthen him so he might work out his salvation; that 
in the fullness of time He would come into your race, become 
blood of your blood and bone of your bone, and the Seed of the 
vv^oman — 'Christ — shall bruise Satan's head. This is the hope of 
all to you, and to your children after you." 

The angels were astonished when they knew man was forgiven. 
Both those in Heaven, and those fallen to Hell. The Father of 
all told the holy angels that "their brothers who had fallen, nor 
they themselves, were not constituted upon a plan capable of re- 
demption. That in His second creation of intelligent beings He 
made them a little lower than the angels for redemptive purposes, 
if it should become necessary to redeem them. Heb. 2:9. That 
in view of redemption His second creation of intelligences was bet- 
ter than the first. On this account it would bring Him more glory. 
That He would save their own fallen brothers were it possible, 
T3ut theirs is a hopeless case. That in due time His Son should 
enter into man's race, suffer with him, and for him, because he is 
our own offspring." 

Then they praised the Triune God; for His judgments are just 
and good, "and His ways past finding out." Rom. 11:33. And 
said, "Praise Him for He hath disappointed Satan; for though he 
led them to sin, he hath not retained them." Satan stood in pain- 
ful silence, beholding all this. 

Adam and Eve received all these grants and promises with the 
deepest gratitude possible. And when the Holy presence had be- 
come invisible to them, prayed and offered thanks as best they 
could in their changed condition, wondering what could be the 
meaning of these promises that seemed to reach so far into the 
"future; and endeavored to adjust themselves to this new regime 
which they were nov/ placed under. Being very thankful that they 
were yet allowed to eat of the fruits of the garden. 

But now they had to make some additions to the expressions of 
their grace before meals to suit their new state. It was just so,' 
too, in their family devotions, and in all acts of worship. They 
ielt it, yet could not grasp itr for sin weakened, confused, dark- 
ened their hearts and minds. Moreover the Holy Spirit was T.ot 
so liberal in helping them as he was before. Now they cried unto 
the Lord to help them. To make haste to help them. To m:#>i5 
no tarrying. But to soon come and fulfill these precious promisri 
He had made them. 

Early the next morning the Lord revealed Himself unto them 
again. Said He would instruct them in the new style of worship 



A STORY OF HUMANITY. 37 

■which they must follow now or their worship could not be approved 
in Heaven. He then showed them how to make of stones an altar 
for sacrifice. The first masonry work Adam ever did. The first 
ever done on earth. And it was done without a tool. As He said 
after to Moses: "If thou lift up thy tool upon it, thou hast polluted 
it." Ex. 20:25. Because it was a type of something greater, and 
too holy for that. Then He showed him how to take the life ot 
a. sheep. For this he must use some kind of a tool. The great 
sacrifice of which it was a type was not slain without tools. Thu*^ 
early must tools have been used. From Adam's first sacrifice. The 
Xiord supplied them and they served as models to make others by 
tor long ages afterwards, as men had need of them. Had him to 
skin it and lay it upon the altar. Fire came down from heaven and 
-consumed it. Which struck Adam and Eve with astonishment, and 
more so as they had never seen anj^ fire before — had had no need 
of it in any way. The angels looked on with intense interest. 
1 Pet. 1:12. The Devil mocked. Thought a thing so small could 
never hurt him. But as the prophet saith, "Do not despise the 
-day of small things," for we shall yet see the whole temple com- 
;pleted. 

The Lord said, "as a sheep before her shearers shall be dumb, so 
this sheep is a type of the Son of God who shall be as a lamb slain 
from the foundation of the world; and of whom it shall be said, 
■*'Behold the Lamb of God, which taketh away the sin of the world." 
John 1:29. As this bleeding sheep pleads by blood spilt here in 
Eden, on the first field of sin, committed on earth, so does the 
X<amb of God, by virtue of His blood to be shed on earth for sin- 
ners, plead in Paradise above. And this, O Adam and Eve, is ac- 
cepted now instead of your blood; and for it — for what it repre- 
sents — you have a respite from natural death, and your souls are 
saved from banishment into those dark regions I showed yoif." 
For these practical instructions and blessings they v/ere very 
thankful. 

Then the Lord instructed them in regard to tilling the land, 
seeding it for crops, to make the necessary tools for their use, how 
to utilize animals to help them in all of their work, and in every- 
thing needful to give them a good start in domestic and secular 
pursuits; for He was very merciful to them. 

In the evening He had them to prepare another sheep for sacri- 
^ce, and to offer it on the altar, as before, in the morning. Each 
time He had Adam to spread the skin out in the air to dry. The 
atmosphere had not become so impure as to prevent them from 
l5:eeping in that way. In due time the Lord very graciously pre- 
pared each of them a garment out of those skins. Beautiful robes 
they must have been, made by Divine hands. Gen. 3:21. Perhaps, 
somewhat like that seamless vesture worn by the Second Adam, 
"'woven from the top throughout." John 19:23, 24; Ps. 22:18. 



88 A STORY OF HUMAKITY. 

These garments served as the first patterns for the dress of botk 
sexes. No doubt they were kept in Adam's family for many years 
— often shown to posterity in their social gatherings. Handed 
down many good impressions from the high source whence they 
came. I would be glad to see them if anybody can find them. 

The Lord told them that "shedding the blood showed they de- 
deserved to die for their sin, but that His Son had agreed to die 
for them and for all that should be born of them, that His cloth- 
ing them with coats made of the skins of the sacrifices showed, 
how the benefits of the sacrifice accrue to them and become their 
protection and spiritual comfort in this life, and in the life to- 
come through the merits of the sacrifice of His Son as the anti- 
type of the animal sacrifice qyqvy obedient soul should be defended 
in Him and have everlasting life; that the burning of the animal's 
body on the altar showed that they deserve to suffer for their 
sins after the death of their bodies, and that they are henceforth 
on a second probation and if Vnej, or any born of them, fail in. 
this trial, the penalty shall be called the Second Death." Rev. 20: 
6 and 14; and 21:8. 

And further taught them that they might offer lambs, goats and 
kids, and calves, as well as sheep in sacrifice to Him, provided 
they do in all things as He had taught them; "that they could not 
approach unto Him now in any other way, for henceforth without, 
shedding of blood in the lawful sacrifice, "is no remission of sin." 
Heb. 9:22. "That all this should be done in addition to all the- 
other devotions they had hitherto performed." So they found it 
much less convenient to worship than before. And besides they 
had to suffer many other inconveniences and troubles; so it always- 
is with, those who sin. 

It is evident that all stated above, Gen. 3:22, was done while 
th'ey remained in the garden. As the earth was prepared for man 
before he v/as brought into it, so now man is prepared for the out- 
side world, before leaving the garden. So the Lord pities all his 
children, though weak and sinful they be. 

The condition of man was now so changed it required a council 
of the Godhead to provide for him. Hence that one of the Divine- 
Trinity which was administering the government over man at that 
time, perhaps the Father said, to the two other Divine Persons^ 
"Behold, the man is become as one of us, to know good and evil." 
This includes the woman, too, as the word serpent in the four- 
teenth verse includes the female as well as the male. Of course 
the Godhead naturally, without experience, knew good and evil, 
angels who fell knew it by sad experience, those that did not knew 
it by observation, man knew it now by experience bitter. 

The death penaltj^ for disobedience in man must be enforced to 
the dissolution of soul and body; this could not be, it appears, 
while he had access to the tree of life: so it was decreed from 



A STORY OF HUMAJSJITY. , 39 

this Council to separate him from it. To do this the Divine gov- 
ernment, so to speak, found it easier to protect the whole east 
line of the garden against intruders than to surround the tree of 
life with a guard of visible angels. So it was decided to expel 
them from the garden and provide a guard of angels to prevent 
their return. 

It appears that the natural wall on the other lines v/ere a suS- 
cient protection. The garden must have had walls on all sides 
except the east, which was open, and now defended against all 
intruders by a line of angels from end to end — sufficient to repre- 
sent the government of Heaven — from each of ^hich dashed forth 
a flame in the shape of a sword, though as yet the sword was un- 
known to man, serving a good purpose to mankind as a model for 
their first swords for defence, or offense either, as they had need 
of them. A reason clear, why the sword was found in so early 
use among men as a weapon of war. 

Poor man and woman now had to be driven out of the garden, 
out into a world untried, unknown to them. Pursuant thereto they 
collected together what things they had gathered for housekeeping, 
the clothing they had, provisions, seeds for planting, and memen- 
toes. They wanted their children to have some Edenic relics, for 
it is intuitive, and instructive, in the human heart to love souvenirs; 
and besides, they wanted something to show to posterity as re- 
mains of their own splendid prosperity. When they abounded in 
plenty, and had happy leisure for study, devotions, and recreations. 
Henceforth their lives are to be full of toils, mingled with cares 
and sorrows. They went out afoot. There were no public con- 
veyances in those times. Neither had they learned to mount and 
ride a camel, nor a horse. They asked to be allowed to stop in 
sight of their old home. This was granted. They could see the 
beautiful tree of life where they worshipped, and had so many 
good meetings, and the evergreen cottage ^home that they had 
trailed, and prepared with their own hands. Here the angels left 
them. This was on the east side of the garden, and near to the 
place where Adam was created. Gen. 3:23. 

In the departure from the garden, Eve had to forsake the home 
-she had naturally learned to love. The beautiful scenery of the 
lovely garden; with all of its flowers, and other things of beauty; 
all of her old walks, and places of pleasure, and the place of her 
creation, too. It was sad! Heart-rending to "the mother of all 
living." It was their first move — an unpleasant experience every 
way. 

Adam went to the place where he was at when he first saw light, 
kneeled down and prayed, and wept; many things passed through 
Ills heart and mind, as memory brought up the past. But he never 
loved his wife more than he did that day. She said, "The dearest 
spot on earth to me is shut out from me; but I'm thankful yours 



40 A STURY OF HUMANITY. 

is left to you, and we have access to it." Here they embraced eaclt 
other, welding together more fastly in sorrow's hour. 

After thinking in silence awhile, they engaged together in 
prayers and supplications. And the very heavens were moved in 
sympathy with them; and in many unknown ways to them, did 
they help them. 

Before they sinned, we read, "And they were both naked, the 
man and his wife, and were not ashamed." Gen. 2:25. And why 
not? Observe, it says, man and wife. Of course, they were not 
ashamed before each other alone. But the Bible forbids a man 
to behold any other woman so, except his wife. And sharply re- 
proves any indecency in woman's conduct. And requires all de- 
cency in men, too. 

That sense of shame impressed upon us by our virtuous mothers; 
against everything which is indecent, ungenteel, unvirtuous, should 
ever be keenly felt in us, of either sex, as long as we live. We 
should do no shameful thing, nor have pleasure in them when 
done by others. The Bible warns against both doing, and seeing 
it done. 

No person is ever benefited a whit by beholding shameful scenes.. 
"Turn away thine eyes from seeing evil." "He that looketh upom 
such hath already become guilty in heart." Matt. 5:28. Is cor- 
rupt in his thoughts. How much better for every man to have 
his own wife, and have the scenes at home, as Adam and Eve^ 
themselves alone. 1 Cor. 7:12. Which are as shameless, as they^ 
are harmless. Every man should be a gentleman, and every woman, 
a lady. 

Virtue is one of the prettiest things in the world; but seduced^, 
besotted, wallowed in filth, there is nothing more revolting to every 
right-thinking person. What man is willing to see the image of his 
mother abused in that way! Or to furnish his daughter as a vic- 
tim for such shameful things! Then let him think it is some man'a 
daughter loved by him as fondly as ever was his by himself. And 
some mother's heart he is piercing, as with thorns, when he is 
encouraging such things in any one else. Do as you would be 
done by. As you would not want your misfortunes to furnislk 
pleasure to others, take no pleasure at their misfortunes. Rather 
weep over them. 

They, whoever they be, need not ask me to wi.\lk in and see the 
image of my mother in shame! For I don't want to see any suclk 
a scene. And will not. 

Before Adam and Eve sinned they had no need of clothes. Na- 
ture was every way suited to them. They were in the most com- 
fortable condition they could be in at that time — the one their 
all-wise , and good Creator placed them in. After they sinned, 
clothing became necessary to keep out cold and heat, as the ele- 
ments of nature were much changed, and now insects were allowed 



A STORY OF HUMANITY. 41 

to annoy them, and hard work put upon them made clothes a nec- 
essity. And when their children came to years of intelligence, the 
X<ord required all to be clothed for decency sake. And men and 
women were forbidden to let more than face, hands, and feet be 
■open to view. Male and female were to lie easily distinguished 
Joy plain difference in apparel. 

"In the day thou eatest thereof thou shalt surely die." Gen. 2:17. 
The more we think on this penalty, the more does it appear that 
it meant extinguishment of being. But Christ abolished this, the 
:first death; illustrated in His own death: as when He took away 
the Adamic sin, He abolished its final penalty. The final penalty 
jiow for sin is the second death. But it does not extend to ex- 
tinction of existence. Since Christ hath brought life and immor- 
tality — forfeited by the Adamic sin — to light through the Gospel, 
though rejected by any, it does not extend to annihilation of being. 
The second death takes the place of the first, as the final penalty 
lor sin under the Gospel; which began when the Son of God was 
:first in redemption's plan set forth as a "Lamb slain from the 
loundation of the world," Rev. 13:8, and accepted by the faith of 
the first of penitents — Adam and Eve — as well as it may be of the 
last. 

The difference being this: The Old Testament was the Gospel 
-of Christ to come; while the New Testament is the Gospel of 
Christ having come. When St. Mark gives the beginning of the 
•Gospel (Mark 1:1), he means the good news of Christ already 
•come; but when St. Paul speaks of the Gospel being preached 
to Israel and to Abraham (Gal. 3:8), he means the Gospel of 
Christ to come. The good news that He had started was on the 
way, a coming to release the prisoners, of hope. When He got 
liere they sang it, and shouted it — went everywhere a telling it. 
It was the happiest news of the day. Those who understood it 
were as glad as Christmas. 

Death and the grave — literal — are to be destroyed, robbed of 
«very victim. There will be nothing then for them to do. Neither 
w^ill there be births any more after that — generation will cease to 
perpetuate life upon the earth. Then the life that now is will be 
swallowed up in. immortality. So as to this world there will be 
neither death nor life. Hence the. Word saith "the end of all 
things is at hand."' That is, we have the substance of it now by 
faith in the gospel of Christ. 

If the second death, as the New Testament teaches, involves 
the loss of soul and body in hell, then the first death man was 
subject to, may have meant destruction of being. From which 
Christ redeemed the whole race. In Him it was abolished — life and 
immortality revealed — all allowed for His sake to live the ordinary 
life of man in this world; followed by immortal life: and that im- 



42 A STORY OF HUMANITY. 

mortal life will be to each what each makes it by the use, or 
misuse, they make of the life they have here. 

The period of suspense which hung over Adam and* Eve from 
their transgression to the bringing in of the redemptive system 
was as dark as the paralysis of hope in the disciples when Christ 
v>^as apparently in the power of men and death; but as soon as 
they understood the new system life and immortality were revealed 
to them through it. Faith was quickened, hope revived, and in ex- 
pectation of better things to come did the generations proceed. 
Nor were they disappointed. Some may think it is claiming too- 
much to say angels kept the way of the tree of life to prevent 
man's return; but it is not more than what is said of the pillar of 
fire and the cloud leading and protecting Israel in the wilderness 
and that for fortj^ years; a fact widely known at that time (Num. 
14:14), and contradicted by none since. Nor is more to be won- 
dered at than the symbolic presence of Jehovah in the first temple- 
at Jerusalem from its dedication to the day of its destruction, by 
Israel's ^enemies; a fact widely known among the nations then, 
and admitted by all since. Those things stated of angels, and of 
Deity, being manifest to Adam and Eve in Edenic times, are as 
believable as these of later date. All of them are reasonable mat- 
ters of belief — "worthy of all acceptation." We do not know how 
long this angelic guard stood, or how long did the tree of life, or 
even the garden itself. But as no trace of either has been seen 
since the flood, the presumption is the garden was then swept 
away, or covered up. And when death obtained its first human 
victim, the tree of life departed. 

Notwithstanding Satan was subdued and cast out, his nature is 
not yet changed; he is in no sense redeemed. His spite, and his 
stroke, are always directly, or indirectly, aimed at the Son of 
God. It is the same old adversary, the devil, in disguise, as the- 
serpent. The conflict was to be, and has ever been, between Sa- 
tan on the first part, and the Christ on the second part — Satan be- 
gan it. All on Satan's side are called the hosts of anti-Christ. The 
Christian's, therefore, when they are caused to suffer in this con- 
flict, suffer for Christ. 

Through Satan man is fallen, but conscience is left him as a 
phonograph in his soul. And .he bears other marks of a high order 
of being struggling for his prestine place in all purity. That is his 
place in all nature. He has no right to be anywhere else. If he- 
is, he is not normal. Though born with natures weak, and to evil 
inclined, in themselves they seem good, but indulging in sin, cor- 
rupt the whole person, in every faculty, 

"Both wise and pure came man. 
From his Creator's hand. 
Though now in a low estate he be. 



A STORY OF HUMANITY. 43 

It is not Ms Maker's will, we see. 

That lie should always thus remain; 

But his former state more than gain. 

'Twas from high origin man descended; 

Happy while on his Maker he depended: 

But when to temptation, ear he did lend. 

Into misery he did descend. 

O Eden! pretty happy Eden! 

What a pity thou wert lost to us! 

Sweet Eden! man's first home, 

Garden of delights, was thou! 

Scene of woman's creation — 

By her fair hand forfeited — 

Yet by her seed redeemed. 

Though for long ages buried in ruins. 

Yet singing in Paradise above, 

Of which thou wast a type. 

Who shall Thy ruins uncover? 

Happier shall he be. 

Who shall sing of thee in Heaven!" 



CHAPTER 9. 
Out in the Wide World. 



From native genius, helped by Providence, and the experience 
they had had, they soon learned to adjust themselves in their new 
situation. Built them a booth to dwell in until they could do better. 
As they were determined to sin no more but live as holy as possi- 
ble, they built next an altar for sacrifice. Arranged a place for 
public worship, on every Sabbath day, not omitting morning and 
evening family devotions for every week-day as well. Though 
smitten of God with affliction, on account of sin, they durst not 
forsake; but cleaved the closer to Him; and the more now, as 
they had learned by experience that all depended upon Him. 

Fortunately for them, they found a plenty of vegetables, fruits, 
and nuts to do them until they could raise a crop. So good was 
the Lord to them in those trials. 

To raise a crop, they had yet sufficient time, for it was now 
scarcely more than mid-spring. They had seed to sow, and to 
plant, for that indigenous, spontaneous, natural growth furnished 
up to this time all things they had need of. 

Before leaving the garden they had acquired some ideas of cloth- 
ing themselves, which now they improved very fastly. Likewise 



44 A STORY OF HUMAH^ITY. 

had obtained some knowledge of making and using tools, upon. 
which they rapidly improved, keeping mind and hands busy to bet- 
ter their circumstances. Caught the idea of making cords, iines^ 
and ropes of tough flexible barks of branches and roots of some- 
species of trees; with which they learned to handle horses, and 
oxen, to help them in all needful ways. 

Before this time they had needed no fire to warm by or for 
cooking purposes. Genius aided by Providence soon learned to- 
produce fire by friction of metals, stones, and wood. Now they^ 
began to parch grain for food. Then to bruise it and to cook it. 
Then to crush it and to separate the brand from the flour. Then 
to knead and bake it into bread, which at first, they wrapped in- 
large leaves of healthy vegetables, and roasted it in the hot ashes. 

One day when they were walking out to find whatever they could 
to better their situation, they came to a bed of salt. Adam took a. 
scientific taste of it, so did Eve, both of them thought, and said, 
"it would improve our victuals to put some of this in everything 
we cook." On experimenting with it their diet was made much. 
better. Before this time, especially before they sinned, everything 
was all they needed as it was by nature produced for them ; but after 
such changes took place, specially in themselves, from the effects 
of mortality, that salt became a necessity in their food. It also- 
taught them spiritual lessons ;~ for it represents saving grace. The- 
Lord instructed them now that every sacrifice must be seasoned 
with salt. Lev. 2:13; Mark 9:49. And they now found it to be 
needful to preserve the skins of their sacrifices to make clothing^ 
of, and for other uses to which they might put them. 

Now the Lord helped them to find brass and iron, (Gen. 4:22), 
and other metals; and how to smelt them, so as to render them 
into tools for their use — all such instruments as they were obliged 
to have. Soon they learned the trade of the smith. Had tools 
with which to cut, and hew timber. With which to shape handles 
for tools, and yokes for oxen, and gear for horses, and asses. 
Learned to make bridles out of the skins of those animals they 
killed for sacrifice — calves, goats and other cattle — reserving the- 
sheep skins for themselves to clothe withal — to use on the horse, 
the ass, and the ox for harness to draw withal. So that they 
should help man in tilling the land; out of which, they were taken, 
and unto which they should return, as well as man, and all for 
sin, and in all his work as he had need of them. Thus it was 
decreed; and thus it was enforced. 

By native genius, and the help of Providence, Adam devised a 
plow stock for his own use; and strange to say, although it never 
was patented, it is used in Asia to this day. 

They had a plenty of eggs. For in addition to the domestic fowls 
many birds brooded near by them whose nests they found with 
little trouble. The Lord did not permit them to kill any creature 



A STORY OF HUMANITY. 45 

for food, nor to eat any kind of animal food whatever in those 
times. This was the law all through primitive times. Man never 
ate animal food until after the flood. Gen. 9:8, 4. A reason, Jo- 
sephus says, for their long lives. 

In those first days Eve not having much domestic work, she 
could do, was a helpmeet to Adam in all his work until they could 
get fixed for living. It was her pleasure to be with him and ta 
help him all she could in everything, taking their sad losses only 
too much upon herself, which Adam tried to keep her from doing. 

He found it quite as much trouble to keep the animals off of his 
crops as it was to cultivate the ground, but he soon learned how 
to construct a fence to turn them away, and there was no other 
fellov/ to argue with him about a stock law. 

The land being rich, easy to till and the seasons favorable, he 
made good crops of everything sown or planted. Utilized the 
splendid fall season in gathering of them, fencing and sheltering 
them the best he could, so when winter came he had good sup- 
plies of such things as were needed, with plenty of milk from the 
fattest of the kine. In the meantime Eve had been busy . in the 
fall in her departments. She had prepared changes of garments 
for her husband and herself, and also a sufiicient number of robes 
of the skins of the sacrifices which they offered, from time to 
time, to keep them warrii at night, together with vegetable stuffs 
she gathered for winter bedding. 

They were often sorrowful on account of their sin and the trou- 
ble it caused them, and durst sin no more; but lived very holy. 
Although our first mother and our first father sinned in eating the 
forbidden fruit, we have no account of them ever sinning any 
more, nor of either of them setting any bad examples before their 
children; nor do we read of any of their immediate children sin- 
ning but Cain. Yet by and by the Lord saw that the fear of death 
was too far removed from man and that it would be best to 
shorten his days upon the earth. 

Before this winter was out they had a new experience. The 
family increased. Never was an heir born or even conceived in 
Eden. Gen. 4:1. They have all come through grief and pain "in 
sorrow." Gen. 3:16. This was an occasion of great joy. John 
16:21. But little did they know, think or dream of the trouble 
which was wrapped up in that boy. Gen. 4:8. His mother con- 
sidered him as a gift from the Lord to her; offered ecstacies of 
praise to God for him. All of which was right. We should thank 
the Lord for all that come into the family; should welcome their 
coming. Nothing so happy, nothing more beautiful, in this world, 
than a large family of children, especially when reared according 
to the Bible, and living so all through life. 

Eve had all the kisses and all the smiles of that first baby to 



40 fKIHF A STORY OF HUMAJ^ITY. 

herself. No other woman shared them with her, nor bragged on 
the baby. 

The next birth brought them a girl. But, it seems, they did not 
think it of sufficient importance to make a record of. Hence no 
history ever furnished us her name. "In process of time" she be- 
came the wife of Cain. That's where Cain found his wife, not in 
the land of Nod. 

The next birth brought them another boy. They recorded that 
event and gave' him a name, Abel, which was prophetic, meaning 
vanity, breath, vapor, presaging his short life. He was younger 
than Cain by full four years. 

The next was another girl. Neither did they think she was 
vv^orthy of mention in the records. Hence her name is unknown 
to history. At first they did not seem to appreciate the girls, but 
they had no more births for a long while and by that time they 
had learned to appreciate them, and the next time a girl was 
born to them they made a record of it. Gen. 5:41. But she, like 
the most of the race, went away without leaving the historian her 
name. 

After the children had come to a proper age their mother con- 
trived to keep the boys and girls separate, so that when they were 
brought together in marriage they would not appear so much like 
brother and sister. For she saw there was no other way to carry 
out the commandment the Lord had given but for brother and sis- 
ter to marry each other. Gen. 2:24; Gen. 1:28. And Providence 
saw this was best for the unity of the race. Neither could the 
plan of redemption be carried out in any other way. 

This primitive idea and custom of keeping the boys and girls 
separate, though onlj^ on account of what I stated above, gave 
birth to the Asiatic custom of still keeping them separate till mar- 
ried. Of course, it was necessary for the reason given above in the 
first generations, but after the need passed ^way the custom ceased 
in the line of those mentioned in the Bible. It is not reuired of any 
to do so now. Eve succeeded well in it. She kept the girls with 
her, and had the boys to go with their father. 

By this time they were very well adjusted to their new way of 
living; had also a good support in all needful things for them, 
four healthy, promising children. Nature and Providence being fav- 
orable to them in those years. About this time Eve had a very 
remarkable dream, in which she saw her children increase and 
spread over the earth, come to wealth and splendor, living in 
beautiful houses, having all conveniences at hand, supplied with 
all the good things of the whole earth, somewhat as she used to 
have in the garden of Eden, riding beautiful animals, driving 
steeds to pretty vehicles, as if almost flying through the air. And 
the Seed of the woman become the Son of God, bruise Satan's 
head, in might cast him out, abolish this new and tedious way of 



A STORY OF HUMAJSIITY, 47 

worshiping as they had done since sin entered, and then they wor- 
shiped on the simple Bdenic plan of heartfelt prayer and praise 
to God. And the Seed of the woman was the great center of 
attraction, of praise and glory. With hols'- emotions she waked 
and told her dream to Adam. He spake as a prophet and said, 
"It shall surely come to pass; for all that is foreshadowed in His 
promises." 

This dreaming business is curious, but somehow we all get into 
it, and I don't think it is evidence of weakness either. I have 
heard many philosophies on dreams, but there is one point I've 
never heard explained. In all my dreams of the fair sex, why do 
they get nearer to me, are friendlier and kindlier than they ever 
are in waking moments? The pity with a fellow is, it is only a 
dream. 

I dreamed one night that I was in a presence where were many 
ladies and quite as many gentlemen, and there was there a pretty 
school-mistress with whom I wanted to become acquainted, but 
was almost afraid. Just then we were thrown incidentallj' close 
together, and going the same way, she seemed to read my heart,, 
and very gracefully and softly slipped her hand in my arm. I gal- 
lantly drew up close to her and said, "I thank you." She gave 
a little sigh, a blush came over her face as if she was afraid she 
had done something wrong, all of which made me love her the 
more. How elegantly she walked with mel and our friendship 
was so pure and sweet and happy! But then I had to wake up, 
and it was only a dream. 



CHAPTER 10. 
Moves to Canaan. 

Cain was a square-built fellow, with short, thick neck, large 
cerebellum, low, broad forehead, full vegetativeness and thick, 
bushy hair, self-willed; at times stubborn, was never fond of his 
mother, always preferred the company of his father. Adventurous, 
often bouncing on horses, asses and oxen to ride them. Once he 
tried a horse that had not been mounted before. The steed 
kicked up and threw him far over his head; Cain struck the 
ground with his head down, describing his crown in the soil and 
his feet up in the air. But he brushed himself and said, "I'll try 
you again, sir." Sometimes he would ride them as fast as they 
could run. His mother often said he would come to some bad 
end. But with a nature to ill inclined and stubborn, too, for him 
to be good was doubly hard, yet not impracticable. 



A STORY OF HUMANITY. 



While Abel was a tall, lank kind of boy, with neck rather long, 
cerebellum small, but large cerebrum, forehead rather deep and 
full, sides of his head flattened about the temples, and moderate 
vegetativeness, of a gentle, affectionate disposition, very thought- 
ful of, and always obedient to his parents, quite a mother's boy. 

Cain was naturally fond of all kinds of live stock; loved to han- 
dle them and break them to work; was fond of all kinds of farm 
work; loved the springing grass, grain and all the shooting, grow- 
ing crops. His father let him take the lead in carrying on the 
business of the farm. 

Abel was fond of cattle, sheep and goats; delighted in feeding 
them, of seeing them eat and enjoy themselves, in playing with 
them and in tending them; was especially fond of the young of all 
the herds and flocks. Adam made him herdsman for the family. 

Those were happy days for them all. Eve, with the girls, suc- 
ceeded well in all of her work. They learned to use the fiber of 
plants to mix with the wool and hair of the skins Adam dressed 
when he made harness and bridles of them, which was put to 
many a good use. Having some good bottles made of goat skins 
for holding water, they filled one with milk one morning, hung it 
up in the shade to keep it cool, the wind moving it back and 
forth caused butter to form in it, which they tried on their bread 
and found it a good diet. The next day the experiment was tried 
again, but the wind did not blow strong; enough to have the good 
effect. Then they concluded the milk must be agitated to bring 
out the butter and tied a cord to it to draw it back and forth until 
the butter came to the surface, which was more than they got the 
day before. Now they had the theory and the art of making but- 
ter, which was quite an addition to their diet, and made the 
cow more valuable to them than before. It was an improvement, 
too, in their general business. Eve and the girls were not very 
far behind Adam and the boys in useful inventions for- the com- 
fort and wealth of the family. Of course. Providence helped 
them, "for it is He that giveth thee power to get wealth." Duet. 
8:18. 

When Cain became 21 years old his father and mother con- 
sented for him to go free. He chose farming for his lifetime pur- 
suit, "was a tiller of the soil." While his parents were willing for 
him to have his business to himself, they were opposed to him 
living alone, for they remembered how lonely and unhappy it was 
to be that way and did not want any of their children to suffer 
so great a misfortune. So it was agreeable all around for Cain 
and the first born daughter to marry each other. 

This was an occasion of great joy to the whole family. As it was 
the first wedding outside of Eden, Heaven stooped to bless it, sent 
an escort of angels to give the approval of the Throne, and bear 
the congratulations of all. When the festive days were e.ided they 



A STORY OF HUMANITY. 49 

moved to themselves, Adam and Eve both dividing their sub- 
stance with them. With what the bride herself had prepared 
were very well fixed to live. A year from that date Adam and 
Eve were very happy over their first grandson. 

The other girl began now preparing things a year in advance 
lor housekeeping. Abel and her seeing the trend things were 
taking in the family, fell very much in love with each other; were 
not allowed to keep company together, but whenever he chanced 
to see her, just the glimpse of her, would fill his very soul with 
delight. Sometimes those days were long and tedious for them, 
yet altogether they were happy days; none happier, for their love 
was pure and true. It was a congenial love of spirits rather than 
otherwise. It had more of the true elements in it than had the 
first couple's. 

I wish I could describe those two first girls to you as they were 
In maidenhood. But suffice it to say, they were very neat and 
pretty, and good, and so prudent they were never talked about. 

The time for the interesting occasion arrived. A happy couple 
they were. Cain's family came over to be at the wedding. Adam 
himself solemnly performed the ceremony. All heartily congratu- 
lated the happy pair, and behold! the heavenly host sang anthems 
of praise around them. If you should think we say too much, 
think again, that even later than this that the Lord Himself talked 
with Cain. Gen. 4:9-15. 

. After the festive days were over they moved out to themselves. 
Their father and mother divided substance, not more with them 
than with the first; and with what the bride had, made a very 
good start in domestic life. The old folks had now two families to 
visit, and were very happy. Abel and Cain both were pious in 
those days; were raised that way. Each had his family altar. 
Gen. 4:3-5. 

In addition to this they all gathered together every Sabbath day 
for the general worship of God, which custom Adam and Eve had 
kept'-up from the creation, as well as family and individual 
prayer. 

Abel chose to follow tending cattle, sheep and goats all his 
time" (Gen. 4:2), instead of mixing his business as his father had 
done, and as Cain was now doing. It was well. For this gave 
them an opportunity to accommodate each other more than other- 
wise, as when he wanted grain he could get it by barter with 
Cain or with Adam, and if they needed more animals they could 
barter with Abel for them. Thus the foundation of commerce 
among men was then laid, growing out" of the different occupa- 
tions of life. 

This happy state continued for about forty years more with 
them all. Children v/ere born in the families of Cain and of Abel, 
but no more in Adam's for a full century. This was well. So in 



50 A ^TORY OF HUMAI^ITY. 

after marriages the parties might be thrown farther apart in con- 
sanguinity. Afterwards iboth sons and daughters were born ta 
Adam. Gen. 5:4. But it was thought best not to burden th© 
records with so many births and names; hence many of them, as 
of all generations, went down unknown to posterity. 

In those days they all yet lived on the east side of the garden 
of Eden. But by and by they traveled abroad over the earth. 
When 'Cain and Abel were fully grown, and each having an in- 
creasing family to support they had a desire to move west. Pur- 
suant thereto traveled as far westward as to the eastward shore 
of the great sea. Here in what was afterwards known as the 
land of Canaan, they found the richest land they had ever seen, 
alike for agriculture and for stock-raising. Here were herds of 
fine cattle, flocks of beautiful sheep and fat goats, and the country 
abounded with bees. So it was naturally a land of "milk an^ 
honey." Though cursed by antediluvian sin it retained much of 
its original fertility, even after the flood, and its beauty, too. Gen. 
13:10. Here it is said that the valley of the Jordan was as the 
garden of the Lord before the destruction of the five cities of the 
plain. Josephus gives a superb account of that part of it about 
Jericho in his day. Before the deluge it was exceedingly fine in 
all its valleys and high grazing land, too. Rich, lovely Canaan! 

These fine reports of the country by Cain and Abel induced 
their father and mother to consider the question of moving. 
Having no other children but these four it was a strong induce- 
ment to them to consent to go, and besides the rain had never 
been so scarce v/here they lived as it had been that year; so 
Adam thought there was a divine purpose in it. So there was, as 
the future events showed. 

Thirty years' time had given Adam and Eve strong attachment 
to their home, but their ch:l:lror:.'3 attachment to their youthful 
home had been loosened by their new homes; so the tie was less 
strong by half in them. To move prevailed over all. They packed 
their goods on camels, asses and horses, tolling the flocks and 
herds by the way. When they came to Hiddekel it was so low all 
crossed it without difiiculty. The dry, pebbly bed of the Pison, 
whose waters flowed no more after Adam sinned, or sunk under 
ground by a catastrophe at that time, brought up many painful 
recollections. The drought had so lowered Euphrates it was easi- 
ly crossed, viewing the once holy garden to the north as they 
went on the way to Canaan. Now in the valley of Gihon Adam 
proposed to strike camps, to which all agreed. Here Adam and 
Eve with a holy sorrow told their children and grandchildren the 
story of Eden over again, and of all creation likewise. And here 
they all felt the power and the graciousness of God, and received 
assurances of His approval of this move. Now Adam and Eve 
took a long adieu of all sight of the garden of delights. Many 



A 8 TORY OF HUMANITY. 51 

sad reflections came into their minds, but hopes of the prosperity 
of their children in this wide world which they were now getting 
better acquainted with helped them much. "And into the land of 
Canaan they came." 

Here in this land, which afterward became the most renowned 
part of the whole earth, Adam and Eve erected their family altar 
lor morning and evening sacrifice. Likewise did Cain and his 
wife, and Abel and his wife. And daily did the smoke of sacri- 
fice from each altar curl up through the atmosphere over the hills 
of Canaan, when mingled together, appeared as a cloud of mercy 
hovering over the land. Nor did they fail to have the place pre- 
pared for general worship for all together on the Sabbath days, 
where all of them assembled every Sabbath, if able to go, before 
noon and afternoon, for happy service rendered to the Lord. He 
owned and blessed them, too. 

In this well chosen land Adam followed his favorite pursuit. So 
did Cain his, and likewise Able his. In this fertile land they each 
gathered wealth. Full thirty years of continuous prosperity, with 
domestic happiness and religious enjoyment, smiled upon them, 
with no serious event to mar the peace of any of them.* 

But times of prosperity seldom fail to breed trouble. Those 
were indeed happy days to them all, yet somehow evil was seek- 
ing entrance, as before in the happy garden. The devil was the 
instigator of it, as he was of that. After persistent efforts he 
found a weakness in Cain which he could use. He was naturally 
adventurous, and Satan influenced him to introduce a new method 
of worship, which found foothold in his own selfishness. He 
reasoned this way: Why won't the first fruits of the field do as 
well for sacrifice as the firstlings of the flocks and herds? The 
devil persuaded him to try it, leaving off the animal sacrifice. 

This was the first of all innovations upon the established order 
of worship, and God showed His disapproval by withholding the 
customary fire from heaven which must have been common, ac- 
cording to the sacred text, in those times. In some way or other, 
seen or unseen. He gives every one His approval when he does 
right, and His disapproval when he does wrong. 

Cain knew he was wrong, but was too stubborn to own it, and 
persisted in it. His failure to get the usual fire from heaven to 
light his altar vexed his vain soul, and his countenance fell from 
mortification. 

Because Abel would not be persuaded hj Cain to corrupt the di- 
vine order of worship God gave him, as a reward, openly in the 
sight of all, an extraordinary evidence for all to see that Abel was 
right and Cain was wrong; which, however, only made Cain the 
more sullen and envious. 

Then the Lord Himself condescended to remonstrate with Cain 
to mercifully show him his error, said unto him, "If thou doest 



52 A S^rORY OF HUMANITY. 

well, Shalt thou not be accepted?" Gen. 4:7. The fault is in 
thyself only. You are against your own success. "If thou doest 
not well, sin lieth at the door," and you stumble over it, instead 
of removing it. 

If a man fails to prosper spiritually, should he not look for the 
cause? And he will find that sin lieth at the door. Like the little, 
freezing, begging orphan girl on the miser's doorsteps, dead the 
next morning because he was too mean to take her in out ,of the 
cold to warm and comfort her, as the holy scriptures teach us to 
do. St. James 2:16. That is the cause, or some other sin is. If 
he will search for the cause, as God has already done, he will find 
it in his own sins, not in other's sins. 

If he has not tokens of divine favor, should he not inquire for 
the cause? He will find his sin lieth at the door, shutting out the 
good which otherwise would come into him. That's the cause. 
Remove it, and be blessed. The old Pharisees shut the door of 
heaven's kingdom against themselves. So does every one that 
fails to enter there. As the prophet saith, "Your iniquities have 
separated between you and your God." Is. 59:2. Therefore He 
does not recognize you. Sin of trespass, or neglect of some du- 
ty, is in the way, shutting out Heaven's blessings. That is the 
cause he doeth not well. The cause of all the failures in spirit- 
ual success, in one's experience, in his life, and equally so, in his 
efforts to do good in the world, for the glory of God, for the 
good of men — to save the lost. 



CHAPTER 11. 
The First Tragedy. 



Cain had failed in duty. He should have offered a lamb, kid, or 
calf for sacrifice. Perhaps he considered this an inconvenience,, 
and an expense too, and had got tired of it. He made an offering 
but the Lord could not accept of it, because it and himself were 
alike out of order. 

If the Lord had accepted it, it would have given them all license 
to break over His order of worship. "To obey is better than sac- 
rifice, and stubbornness is as iniquity and idolatry," (1 Sam. 15: 
22, 23), the last of which was punished with death. 

Abel brought to his altar a more excellent sacrifice than Cain 
(Heb. 11:4), because it was the lawful sacrifice. And besides, it 
was a type of Christ's sacrifice of Himself unto death for sinners. 
It showed "without shedding of blood is no remission" of sin. It 
proclaimed the sinner's guilt, and his desert of punishment here 



A STORY OF HUMANITY. 53 

in this world, and in the world to come for his sins, and that unto 
death — for its first penalty was death. It virtually cried, "Lord, 
be merciful to me a sinner," in behalf of every one who offered it. 
Hence Abel was justified. Had the witness of it in . himself. 
While Cain knew he was not justified. He saw the blaze of heav- 
enly fire on Abel's altar, but none descended upon his. Although 
he offered the first fruits of the field, it could not be accepted for it 
ignored the fundamental truth in human redemption. It set the 
Christ, the seed of the woman, and His peculiar work for the 
race at naught. 

Neither will He now accept the services of those who ignore 
His Son. Though, Cain-like, thej^ may think they need no con- 
fession, no pardon, no renewal of heart (Luke 18:11, 12), but 
it will be refused all, as was Cain's thank offering, while sin was 
lying at his door and at theirs, like a suffering Lazarus, unblest, 
unpitied, by them. Sin unconfessed, unrepented of and unpar- 
doned, with a heart unwashed by the blood of God's victim for 
sinners shed and unblessed with renewing grace, cannot stand 
the test. 

Abel, like a prince, gave God the best and got the best in re- 
turn. "The liberal deviseth liberal things, and by liberal things 
shall he stand." Is. 32:8. By God's liberal gifts to him he shall 
be sustained, but he that is mean in spirit shall fall. 

Cain stubbornly refusing to do right, got no blessings from 
Heaven in return upon his sacrifice. Seeing, from day to day, 
this difference between his brother and himself he became wroth 
from jealousy and through envy grieved, yet the kindness of the 
Lord assured him if he would do right he should, as he was the 
firstborn, have the excellency over Abel. This laid the founda- 
tion of the birthright among men. It came from God. And His 
first begotten has the birthright over men and angels. That if 
he outlived his father he should have the rule over Abel, and all 
the rest in his father's room. That Abel's desire should be unto 
him, and he should rule over him. It does seem from this (Gen. 
4:7) that' here is foundation for that belief among the ancients 
that the right to rule in the government in patriarchal times in- 
hered in the firstborn son of the ruling patriarch, unless God 
himself changed it as in Isaac and Jacob, which He had a right 
to do, for He created the law of the birthright that He should 
have all the rights of the firstborn. Here the Lord was plainly 
helping Adam to train his sons as they should be. They were 
all dependent on the Lord in all these things and the more, as 
there were no precedents before them to help them in any way. 

Cain became afraid where was no danger, for Abel's spiritual 
blessings did not indicate that he would gain the birthright from 
'Cain. Here was the first assassination, and that to get power to 
rule. But Cain forfeited it all, and it afterwards passed over to 



54 A isTORY OF HUMAi\rTY. 

Seth, of whom it is said he followed Adam, by God's appoint- 
ment, as the patriarchal ruler of the world. 

Cain, blinded by jealousy, talked with Abel about it as if Abel 
had moved God to be partial against him. Like Ahab, after- 
wards, accusing Elijah with his misfortunes, whereas he had 
brought them upon himself. 1 Kings 18:17, 18. Now Satan, who 
had beien watching the state of affairs for his time to make his 
coup de maitre, his mam stroke, took advantage of Cain's moody 
feelings and persuaded him to believe that Abel had caused all 
of his misfortunes; that if Abel was out of his way he would get 
the blessings from heaven, and honors of men also; that he could 
never succeed while Abel excelled him so far. Then advised him 
to kill him to get him out of his way. 

Cain shuddered at the horrible thought. Another day the 
devil tried him again. Cain said, "I won't do it." And again 
another day Satan brought it into his mind again. Cain said, "1 
can't do it." But the devil worried him day and night with this 
temptation. Got him where he hated Abel in his heart; so he 
would not have anything to do with him, and despised him and 
everything he had. 

The next time he accosted him, accusing him of being the 
cause of all his troubles. While Abel tried kindly to show him 
that it was not his fault. But Cain raged the more, and when 
his anger got to a high pitch he disregarded all consequences, 
and struck him a very hard blow. Abel fell down and bled pro- 
fusely. It frightened Cain, and thinking Abel was dead, he ran 
away. 

It was an awful sight to look upon. It is a thing that should 
never be done. The worst crime a man can commit against a 
human being. 

And Cain said in his heart, "My brother, if I could give your 
life back to you I would do it." He said, "I would give every- 
thing I've got if it would bring him back. It would have been 
better even to have died myself." 

When he got to his house his wife asked him what is to mat- 
ter? He said, "O,- 1 have killed Abel! and I must hide out or his 
sons will kill kill me." 

Now in the olden times the nearest of kin to the slain was 
the lawful avenger of blood. This caused him to fear Abel's 
sons. They were in sight of them when the tragedy occurred 
and went to their father as quick as they could, thinking he was 
dead; were much confused as well as troubled, and quickly ran 
and told at home what had happened. 

It raised a very great consternation in their home, and in 
Adam's, too. They all gathered around Abel as soon as possi- 
ble; found him alive, able to talk, and he told them all about it." 
They brought him to his house. It was a night of awful trouble 



A STORY OF HVMAISITY. 55 

to them all. While they mourned and wept Adam said, "Sin is 
the cause of all this trouble." 

Cain's wife was so troubled she could not come upon the scene, 
and poor, deceived, unfortunate Cain was the most troubled of 
all. It was really worse for him than for any of the rest. He 
was often tempted to take his own life, for he would think and 
say, My trouble is greater than I can bear. Gen. 4:13. He could 
not sleep. His mind was haunted all the time with the condi- 
tion of Abel when he bled so profusely. It seemed that he could 
see the blood gushing out and flowing all the time, and the 
thought of meeting God in judgment was worst of all. He was 
in agony over what he had done. 

When Abel was' dying the heavens were rent, and a convoy of 
angels sent to bring him home to glory. As he went up some 
of the chiefest of them came out far from the gates to meet him. 
When he entered in the mighty Father and Spirit of God rejoiced 
for his coming, and the happy Son of God rose up and embraced 
this, the first, trophy of his future cross. And every harp in 
heaven was put in use singing and playing the peans of a com- 
pleted redemption; nothing was lacking but the resurrection of 
the body, and that shall duly come. 

This scene made the devil ashamed, but he said to his ranks, 
"I'm sorry now, I helped 'em so soon." 

Early next morning the miserable Cain slipped in out of the 
woods, asked his wife, "What's the news?" "He's dead!" He 
ran as fast as he could go. It seemed every step he took he 
could hear men running after him. When he could run no far- 
ther he hid. It appeared as if he heard them all the time coming 
after him. Startled at every noise as if it was the tread of men 
— Abel's sons — coming to kill him. What pictures of guilt and 
of torment, of blood guiltiness and of horrible miseries ran 
through his mind. Now he often thought of that fearful hell 
with its outer darkness, bottomless pit and lake of fire, he had 
so often heard his father and mother tell of which the Lord 
showed unto them, and feared he would be doomed to one of 
these places of torment. Now the very "pains of hell got hold 
upon" him. Ps. 116:3. He shuddered at the thought of the 
fearful judgment to come, and thought if Abel is dead he is bet- 
ter off than I am, for his soul is now with God and the holy, 
happy angelsk in heaven, which we all have seen so often. O, 
how I wish I could take it all back, all as it was before! I have 
made myself miserable as well as brought so much trouble upon 
all the rest. And yet every sound of beast, bird or insect excited 
him. He would imagine he heard the tread of the avengers of 
blood hunting for him to slay him. O, how wretched he was! 

Cain's children wanted to go to see their uncle Abel after he 



56 A IS TORY OF HUM AMITY. 

was dead, and especially to see him buried, that being a new 
idea, as nobody before this had died. 

As they were unprepared to bury then as the style is now, 
they buried him, as we might say, in a military, style, afterward 
putting a wall around the grave to prevent animals from intrud- 
ing upon a place now sacred to all. 

It was naturally a very great mourning among them all, but 
coming untimely, unexpectedly, tragically, as it did, it was much 
worse. It made a lasting impression upon the whole race of 
men long after, even long after the flood, as is shown by so many 
places in the land of Canaan in the time of the Canaanites and 
in the days of the Israelites, bearing his name, as the City of 
Abel, the rock of Abel, the great rock of Abel, Abel-Maholah* 
Abel-Mizriam. All of these names have reference to so many 
places of grievous mourning, somewhat like the mourning for 
Abel. 

But you will not find any historic place bearing the name of 
Cain, showing the truth of that which says, "The righteous shall 
be in everlasting remembrance." Ps. 112:6, "but the name of the 
wicked shall rot." Ps. 10:7. 

Abel, though he died young, compared with others of his time, 
yet gave his name to more places in Canaan than ever did any 
other man. It must have been in this land of renown he pas- 
tured his flocks and offered the fatest thereof on his altar and 
fire from heaven consumed them, and here his blood was spilt, 
and his lasting monument raised towards the skies. 

For a mound was raised over the grave of Abel, which was 
the first method adopted by men to honor their, especially dis- 
tinguished, dead. It was distinguished by being the first and 
conspicuous by its loneliness, being the only one in all the world 
for long centuries. The tomb of Abel was noted throughout the 
world long after the flood. For this, the first monument raised 
over the dead, is said to have withstood the ravages of ante- 
diluvian times and of the flood itself, and was standing in the 
days of the Israelites, in the land of Canaan, in evidence, then, 
that it was this land now made sacred to the race by his blood, 
as it was after made so more by that blood which speaketh bet- 
ter things than Abel's, and that Canaan was the land of the first 
martyr. 

It was the land of Canaan that opened her mouth to receive 
the blood of this righteous man, as she did afterward to receive 
the blood of the Lamb of God, and the last generation of the 
Jewish nation, reaching the climax of guilt, had to pay the pen- 
alty of all the blood unjustifiably spilt in the land of Canaan, 
from the blood of Abel to the last one of such. Matt. 23:35, 36. 

Abel was considered a great and good man. His influence 
lived long after him, as the apostle saith, "He being dead yet 



A STORY OF HUMANITY. 57 

speaketh." Heb. 11:4. And as the proverb said, Ask counsel at 
Abel. 2 Sam. 20:18. "So they ended the matter." Abel, then, 
must have had a great influence until the last date mentioned 
here and in the New Testament also, and could hardh'- have at- 
tained to such celebrity in less than threescore years. Some 
Biblical scholars have supposed he was about 125 years old when 
his tragical death occurred. 

Cain's family appeared to be in a worse fix than Abel's, for 
Abel's wife knew she was a widow, hoping to meet her departed 
in heaven; but Cain's wife was in painful suspense as to what 
the end might be. Abel's children knew they were fatherless, 
but had the heritage of honor in the world and Heaven's bless- 
ings of the righteous upon them; but Cain's children knew they 
were in disgrace, as well as in trouble, and might yet be totally 
fatherless. 

Abel's children often asked their mother where did she sup- 
pose their father was? She said it was only his body that was 
in the grave, that his soul was in heaven with the Lord and the 
holy, happy angels; that if they would follow his examples they 
would all go there, too, by and by. They all said they would, 
and the Lord helped them to do so. . 

Cain's children said they naturally loved their uncle Abel, and 
the more because he was so good; that they did love to hear him 
talk in the meetings, as he did on the Sabbaths, and as he dis- 
coursed they could see the very light of God shining in his face, 
and were so sorry their father killed him. Asked their mother 
what did she think would become of their father? With a heart 
almost too full to speak, she said: "I fear very much for him. 
If he escapes getting killed, God will punish him for it," and 
added, "if you all will do as your good uncle Abel-- did, you will 
.all go to heaven when you leave this world, for he always lived" 
right and is now up in heaven, where all are so happy." They 
said "they would." 

Although Cain hid from man's eyes, the Lord knew where he 
was (Ps. 139:7-12), and called him to judgment, as He did his 
father and mother years ago when they sinned, and we see some 
of the fallen Adam in his answer: "Am I my brother's keeper?" 
Yes; he should have protected him at least, specially as he was 
the 3/ounger. "Thy brother's blood" — the mention of it was, it 
would seem, punishment severe — "crieth unto Me from the 
ground." 

So it does against every murderer, and it shall be avenged. 
The murderer shall not go unpunished. The Judge of all hears 
"the voice" of that blood and "will require it." Gen. 9:5. Go 
where he may he cannot escape it. Escape it! Not more than 
he can escape away from himself. 

Cain thought his sin greater than could be forgiven. Gen. 



58 .1 ^TORY OF HUMAJMTY, 

4:13, margin. So does every murderer, yet there is a chance for 
them all to be pardoned by the Great Judge. With the murder- 
ous disposition in him he cannot be forgiven, but he can be 
delivered from that, and saved by grace divine. 

The Judge passed a very severe sentence upon Cain. He de- 
murred against it. To some extent the Court commuted it, be- 
cause the blood "that speaketh better things than that of Abel 
(Heb. 12:24), plead for him. God pardoned him; that is, did not 
execute the sentence of death upon him, yet left his soul under 
guilt before God. 

It does not follow, however, from this that the State in her 
jurisdiction should pardon the murderer. 

The Lord set a mark upon Cain, not a black skin nor a de- 
jected countenance — he had carried this enough in God's sight — 
but a mark of protection, that he might enjoy all his liberties 
which the Lord had given him, and said: "Whosoever slayeth 
Cain vengence shall be taken on him sevenfold." Let no one 
meddle with a thing which God has settled. It is a serious mat- 
ter. Look at Gehazi. Elisha, by inspiration, had settled with 
Naaman, but through covetousness Gehazi meddled with it, and 
caught Naaman's leprosy which had been washed away by Jor- 
dan. 2 Kings 5:20-27. 

In those days the Lord held all authority in His own hands, 
except that which grows out of parenthood — upon which was 
founded the patriarchal, the first form of government— and con- 
tinued to do so until after the flood, when He, for the first time, 
gave men authority to judge of the crime of murder and to take 
life for life. Hence He judged Cain, sentenced, then pardoned, 
and protected him Himself. And it shows that the moral law 
was then impressed upon men's hearts and that the Lord en- 
forced it. 



CHAPTER 12. 
Cain Goes East. 



For the protection of Cain, as well as to have peace among 
them all, the Lord separated Cain and his family from the rest — , 
sent him off into an uninhabited country — banished him to an- 
other part of his government. 

There is a precedent in this which men would do well to fol- 
low, as we are taught in Eph. 5:1. The Lord did not separate 
him from his family, wife nor children. To have done so v\^ould 
have been a breach of His own lav/, which binds husband and 



A STORY OF HUMANITY. 59 

wife together, also parents and children until the children are 
legally free of their parents, which law He forbids men to break, 
especially that of marriage. Gen. 2:24, and Matt. 19 :G. 

God hath joined them together by ties of natural affection and 
of inter-dependence one upon another of interest quite equal in 
both. Then let not the administration of law separate man and 
wife, or parents and children, except where it is obliged to be 
done. The Lord let Cain's wife and his children, if any, go with 
him into banishment. So if a government banishes a man, if he 
has a wife, she should be allowed to go with him; the children, 
too, if any. If he has no wife it would be best for him to get 
one, and henceforth live agreeable to Heaven's laws, and should 
be allowed to do so. The Bible advises all to marry; so should 
all churches and States. General Washington did, and never 
spake wiser words than when he did so. 

When a man is sent to the penitentiary for crime, instead of 
offering his wife a divorce, it would be better to offer her the 
privilege to go with him, not that any punishment or disgrace 
should be upon her, but because it would be a pleasure to her 
to go with him, and would suffer less there with him than at 
home without him; and besides she could do some service to 
him which would inure to the benefit of the State. If they have 
small children, let them go with them, or be disposed of in the 
best possible way. Never was prayer more appropriate for all 
than this: '"Lead us not into temptation" (Matt. G:13), and even 
the administration of law should be careful not to do that. The 
separation of man and wife, while the law is being enforced, 
opens the way for more crime to be committed, for it exposes 
both of them to temptation which the Bible provides against, as 
it is there said, "Let every man have his own v/ife, and let 
every woman have her own husband." 1 Cor. 7:2. From this 
none are exempt, of it none should be denied, and the State 
should avoid breaking His law to enforce her own. 

This is a matter worthy deep consideration. While He gives 
us authority to punish crime. He does not authorize us to break 
any of His laws in doing so ; no, not in anywise. We should 
study how to avoid it, and yet protect all by law. 

In the death penalty which He has prescribed, and which He 
has never repealed, men are not responsible for breaking the 
ties of marriage, of parenthood and of childhood, in executing 
the sentence against the proven guilty; nor in cases of violated 
virtue, are they responsible for allowing a divorce to the inno- 
cent, neither in permitting marriage after divorce to the innocent 
party. 

When our Savior said, "Resist not evil," I do not think He 
meant what could not be justified under no circumstances, nor 
that courts could not execute the death penalty, but that, as in- 



CO A STORY OF HUMA-J^ITY, 

dividuals, we should not take the law into our own hands, but 
go according to law. A Christian has all the rights that any 
others have before the law and before God. He should defend 
himself by law, if it becomes necessary. 

When Adam and Eve had to be tried there was no one to do 
It but the Lord, and when Cain had to be tried, as by law, it was 
better for the Lord to try him than for Adam. The Lord chose 
to instruct in law's first processes, and here are high precedents 
courts would do well to follow in executing authority over men. 
Cain's case was too big, and too hard for Adam. The Lord set- 
tled it Himself. It is an interesting thought that when the Lord 
banished the guilty pair from the garden He sent them out on 
the east side, and now He locates Cain "on the east of Eden." 
The garden was then still standing. "Cain went out from the 
presence of the Lord." So do all who backslide; they lose His 
happy presence which they once enjoyed. His presence here 
strictly means the place of their public worship, where it was 
recognized *by all. 

"To the east of Eden." This is the place where Adam first 
settled, where the first four of his children were born, reared, 
and from which they all, with him and their mother, moved to 
the country afterward called Canaan. 

When Cain got back to the old place the fences, pens and log- 
houses had all rotted down. The stock had kept the fields so 
closely grazed that it all looked bare, and all the rest of folks 
except his own family in far-off Canaan it suggested the idea of 
emptiness, and he named it the land of Nod — emptiness — noth- 
ing. That is how it got its name, bore it a long time till Cain's 
numerous offspring stocked it so full that the name became in- 
appropriate and was dropped. 

He found it necessary to combine Abel's trade with his own, 
as his father had done in this very land before. By hard work, 
by dint of close economy, he succeeded well. When he had been 
there about one year a son was born to him. Gen. 4:17. This is 
only the method of noting the increase in a family. His firstborn 
in Nod was named Enoch, which means dedicated. Men then 
began to dedicate their children to the Lord, if not before. 

His own name meant a possession from God. Now far away 
from his mother, he thought what must have been her thoughts 
and feelings, when he himself, in this very land, was born, and 
she praised the Lord for him, and out of affection for her, as 
well as love to God, in name, at least, he dedicated the child. It 
is the first act of the kind on record. 

Before his banishment he was greatly troubled on account of 
Tiis circumstances, and when his first son was born to him in 
the land of Nod, he named him Enoch, which means disciplined, 
as well as dedicated, for he was now disciplined to sorrow. This 



A STORY OF HUMANITY. 61 

godly sorrow led him, no doubt, to dedicate himself to God, before 
he did his child. The name according to the Hebrew language 
and custom, indicated his feelings at the birth of his first born 
in Nod. As did Moses in Midian when his first born was given 
him named him Gershom, which means, a stranger here or a deso- 
late stranger, "For he said, I have been a stranger in a strange 
land." Ex. 2:22. Having reference to his feelings, and to his 
environments at that time, as Cain did, and is in high evidence 
that Cain and Moses used the same language. If Moses used the 
Hebrew, so did Cain, for the genius of speech and custom is the 
same. 

By and by, when Cain and his sons became sufficiently strong, 
he built a city, called it Enoch — same as his son — dedicated it to 
God. This first born city of the world was then dedicated to 
God, which is agreeable to His will often set forth in the Bible, 
a further proof that the Hebrew language and customs came from 
beyond the flood. This first of cities was disciplined by laws, 
and municipal regulations. Josephus says, it was a walled city. 
So all cities should be dedicated to Him, and disciplined by His 
word. 

In this city, doubtless, they built a house of general worship to 
God, where Cain, his wife, and all his children, gathered every 
Sabbath morning and afternoon, to worship as they did in this 
land before, and in Canaan, where the Most High revealed His 
presence to His worshippers. This house, no doubt, was dedi- 
cated to the Holy Triune God — Elohim. 

This thought of dedication came into their hearts from God 
who gave them being, had sustained them all their days, and 
sprang out of human hearts mellowed by holy grief. This the 
genesis of human history, shows it. The text shows that he 
named the city rather to honor God than his son, its only rela- 
tion to his son being that it had the same name, it shows, as his 
son, it was dedicated to God. and disciplined to His use. 

The first thougTit of dedicating children, places and houses to 
God may have come from the fact that the Lord chose some ani-' 
mals for sacrifice, and not others. Long before the flood the dis- 
tinction of clean, and unclean animals and fowls obtained, which 
must have had reference to sacrifice, (Gen. 7:23), as we have no 
account of the introduction of such a classification it must be 
coeval with sacrificial worship. 

In the times of Cain and Abel those offered in sacrfiice, per- 
haps, had become to be regarded as more innocent or better, than 
those which were not, and conceived the idea of making a figura- 
tive sacrifice of children, places, and houses to God. Whether 
there had been anything of the bind among any of them before 
this we are not informed; Cain's is the first we read of. As he 
had seen evidence that the Lord accepted the first born of Abel's 



62 A STORY OF HUMANITY. 

flocks, so he thought He would accept the first born of children 
in a family, or in any given place, the first born of cities, of 
houses of worship, hence the first of all cities was dedicated to 
God — Slohim — by Cain. Perhaps this was the first temple* for- 
mally dedicated to the Lord, nor had idolatry ever been thought 
of in those so happy days. 

He once thought that the Lord would accept the first fruits of 
the field in the place of the appointed animal sacrifice; but find- 
ing that He would not, and so much suffering resulted from it,^ 
it held Cain and all the rest, it appears, to the true order of 
worship until the time of Nimrod's rebellion after the deluge. 

As the first time Enoch — dedicated — is used in Seth's line is- 
Gen. 5:18; perhaps they were that much slovv'^Qr in adopting the 
custom of dedicating children, houses, cities, and places to the 
Lord. And as these two civilizations were required to keep sep- 
arate from each other, they did not quickly adopt each others 
improvement. It seems from the sacred text, that some lines of 
improvements fiourished in Cain's posterity earlier than among 
the rest. 

Others were born to Cain in this land, both sons and daugh- 
ters, in quick succession; but none of them reached sufficient 
prominence for their names to be preserved. In due process of 
time one of these fair daughters became the wife of Enoch. 

As to the older children of Cain, if he had any, none of them 
attained notoriety enough for their names to descend through 
history. 

And as for Cain himself, his name was very early dropped from 
history except when his crime is mentioned; but his spirit 
seems to be abroad in the world to-day. We are not informed of 
the number of years, or centuries, he lived: but rather think that 
that prophetic sentence was executed upon him which says, 
"Bloody and deceitful men shall not live out half their days." 
Ps. 55:23. 

This sentence of Cain's banishment was hard on his father 
and mother, and on Abel's family too. Abel murdered, Cain ban- 
ished far away, forbidden to visit each other, especially in time 
of sickness and bereavement, was very hard on them all; but it 
was the best that could be done for them all. 

Of Cain's death, which no doubt was earlier than his father's 
or mother's either, of the death of his wife, of Abel's wife, of 
Eve, and of all of those worthy antediluvian women we have no 
account; it would have burdened the records too much to have 
given so many names and incidents: so only the more important 
ones are given; and these are given, "that ye might believe." 
John 20:30, 31. 

To Cain's son, Enoch, was born a son which they named Trad, 
which reveals a state of things that then existed, or something: 



A STORY OF HUMANITY. 63 

which then happened. One of the punishments or misfortunes, 
upon women for Eve's sin, was a multiplied offspring, borne in 
pain, and to be cared for. This came heavily upon Cain and his 
wife, from the Lord; and some of them were wild and bad. Enoch 
and his wife became disgusted with them; and when their first 
was born he squealed and kicked and they named him accordnig 
to their feelings — Irad — which means a wild ass. It also means 
a heap of descents; for they were disgusted at Cain's children 
being born so fast. Sometimes it is now said there is nothing in 
a name, but it meant a great deal in those times. 

Irad followed the order of the day in matrimony. And the next 
generation through him brought Mehujael, which means, who pro- 
claims God. In those days, so the name indicates, they had good 
revivals in their public worship, and they got so happy they 
shouted aipud and glorified God. The name of the child then 
horn was a memorial of that happy experience, and preserved the 
fact of it in the most living way they could express it. And it 
was prophetic; for he was a living embodiment of the facts of 
that date. 

Even now old people call to mind occurrences, and their dates, 
l)y the birth of a child at that time. Much local history is pre- 
served in that way. Has always been. It was one of the first 
methods of preserving historic facts and dates of events. 

Mehujael adhered to the regular rules of marriage. To him 
was born a son which they named Methusael, for about this time 
mortality claimed a victim by natural death, and they memorial- 
ized the event by naming this child Methusael, which means, who 
demands his death, meaning that God had executed the death 
penalty for sin, reminding them of Adam's and of Cain's sin. Me- 
liujael exhorted his wife to be patient before God, who demands 
the death of man on account of sin. Methusael, in his name, 
memorialized the beginning of natural death in the human race, 
which began in Cain's line about the time of his birth, in the 
fifth generation from Adam in the line through Cain, though 
Adam was still living. 

Methusael obeyed God's law, and the patriarchal custom, in 
matrimony. To him a son was born whom they named Lamech, 
which means poor, made low, for now for the first time their 
fields failed in production, ^ reminding them of the penalty pro- 
nounced upon Cain (Gen. 4:12), of which they had often heard 
him speak. Hence they, as it were, recorded their poverty and 
humiliation at that time in the child bom then, one of the local 
ways of preserving dates of events in all ages, and the first 
adopted by men. 

Fear will spring out of guilt, especially blood-guiltiness, so Cain 
still entertained a fear lest Abel's sons some day would 
come suddenly upon him and slay him. Gen. 4:14. He was ever 



G4 A STORY OF HUMANITY. 

shy, on the lookout for foes, went armed with such weapons as 
they had invented, all day, and at night was on defense. As soon 
as he could he walled his city, and as the house of worship, and 
the city itself, were dedicated to God, so he called upon all his 
posterity to assemble to dedicate the city walls to God; for he 
trusted in His providence to protect him. Gen. 4:15. About this 
time a girl was born among them and the date of that noted as- 
sembly was memorialized by the name of the child — Adah, mean- 
ing an assembly, which is evident too that both sexes were al- 
lowed to meet together for public worship. 

Out of the losses sustained by the drouth, they soon had splen- 
did prosperity and became vain. The women ornamented them- 
selves with jewels. About that- time a girl was born whom they 
named Zillah, meaning a shadow, the tingling of the ear; because 
when the ear jewels came between the wearer and ihe sun a 
shadow would be thrown upon the face, and the movements of 
the head would cause the jewels to tingle at the ear, which caused 
the ladies to laugh, and the more they laughed the more did the 
jewels tingle. The name Zillah commemorates the date when 
that practice began. It is in proof that there were artifices in 
brass and iron, and perhaps in silver and gold, before the days 
of Tubalcain, and before the birth of Jubal. Gen. 4:19-22. 

Now in Lamech in the 'fifth generation from Cain we see some 
of his bad blood cropping out in his breaking the law of marriage. 
The first act of the kind on record. He took two wives, and that 
to his sorrow, as appears from Gen. 4:28, 24. He became jealous 
of them, and to scare them, he threatened to kill any man who 
might interfere with his claims on them. More especially was 
he jealous of young men and makes special mention of them. 
Tried to make them believe that God would protect him in doing 
so, in order that he might hold them by fear, which he found he 
could not do by love. Every breach of God's law brings its 
troubles. Adam, Cain and Lamech all found it so. This first 
case of bigamy was unhappy. 

Lamech's first-born was named Jabal, which means, "which 
glides away." Having reference to the death of some little chil- 
dren about that time — how soon they pass away, it proved to 
be prophetic in the life of a shepherd which required him to fre- 
quently move from place to place. He invented the movable 
shepherd's tent. He improved the cattle business and sheep- 
raising so much so that he was called the father of those indus- 
tries as well as "the father of all such as dwell in tents." 

His next son was named Jubal, or otherwise Jobal. It means, 
"he that runs," having reference, perhaps, to the swiftness of 
time, as Job says, "My days are swifter than a weaver's shuttle." 
He was one who taught them to march to music which made 
them feel like sporting, being intoxicated with the sweetness of 



A STORY OF HUMANITY. 65 

the entertainment they called him Jobal, he that runs, the time 
off so happily that it appears so short. He invented the harp 
and the organ. "Was the father of all such as handle the harp 
and organ." 

In those days they named all the girls as well as the boys; but 
none of their names are given after Eve's until the birth of Adah 
and Zillah. And only a few of the boy's names are given. 

The next son born to Lamech according to the custom was 
named Tubalcain, which has reference to worldly wealth, and a fear 
of its evil results. His mother was sorry that the men of her 
people had become so infused with the secular spirit, she gave 
the child a name which reproved them for it, and warned them 
of its dangers. She was tired of the confusion and disturbance of 
Lamech's turbulent family, the name of the child witnesseth to it, 
meaning the mockery there is in worldly possessions, especially 
when there is with it confusion and jealousy, from unlawful con- 
nections. His mother was disgusted with it all, and signified it 
in naming her first-born. 

When this child — Tubalcain — became a man he took the lead 
of them all in the mechanical arts, was a sharpener, or whetter, 
of all their metallic tools, and instruments. Also a teacher in the 
arts of making, and of using of them. So then he was a technol- 
ogist. There were, it appears, many mechanics at that time 
amongt hose people, and artists of different professions, students 
and teachers of music — musicians. 

To Tubalcain was born a noted sister — Naamah, so called be- 
cause she was so beautiful and withal so agreeable. A pretty 
good baby, she was. You have seen them so. And a pity it is 
that any of them are spoiled in teething. Among the children, 
in her childhood, she was a leader. When grown she was a 
queen in that ancient society. She was the most remarkable 
woman in all of Cain's posterity. She made improvements in 
women's works and arts. So renowned was she that she im- 
pressed herself upon mankind generally, and for centuries. 

The historian takes such facts as are here given as evidence of 
a high state of civilization. And while these — Cain's descendants 
— were making such- rapid progress in those physical, and men- 
tal, helps to mankind, the others of Adam's race, through Abel's 
children, and Seth and his children, if not keeping pace with 
them in all that are mentioned in this account of them, were 
making fine progress in the study of astronomy, and mathematics, 
and piety toward God, and in morality among men. And all of 
this was in the early centuries after creaton — long centuries be- 
fore the flood. Here, taking all together, was good development 
Tn the arts and customs of an average state of civilization. 



66 A 8T0Ry OF HUMANITY. 

CHAPTER 13. 
Adam and Eve, after a Long Sorrow, Are Happy Again. 



Full many a long and tedious year did Eve mourn the death 
of Abel. Cain, by force of circumstances being separated from m 
Jier; so from the mortal blow she saw him again no more, made 
it far worse with her, for it was bereaying her of them both at 
once, making her sonless in a day. At last she was comforted 
in another; which is the best, and the quickest way to get over 
a breavement. 

She seemed to think that this one was appointed of the Lord 
to fill the place of Abel. Hence she named him Seth, which 
means "put," and praises the Lord "who puts" another in the place 
of Abel. She welcomed him into the long vacant place of 'Abel 
in her now happy heart, which after so long grief is now full of 
thankfulness to the Lord, who is always good to us, though He 
often tries us long. She seems to speak of Cain here as if he 
Itad defiled himself, and was unworthy of her acknowledgment. 
For wise reasons known only to Himself, the Lord withheld this 
gift thus long. For neither Adam nor herself were responsible 
for this long delay. They had tasted one bitter cup of sin and 
wanted no more; so they kept themselves free from everything 
that was wrong. It was entirely providential. As the Scripture 
teaches, Sarah, Rebecca, Rachel, Hanah, and Elizabeth, so it was 
at this time with our first mother; and longer with her than 
with any of them. 

As it was in the case of Ishmael, and of Esau, so it was in this 
case the bad seed increased faster than the good. Cain's seed 
liad far outstripped in number that which should hold the Mes- 
sianic blood — the royal line of Seth. This is true from Adam's 
family on down. So the generations in Cain's line were shorter, 
and passed away more quickly. A generation was from the first 
born to the next first born in the line of descent. Thus eight 
generations from Arphaxad to Abram average 110 1/2 years. Gen. 
11:12-26. And six from Adam to the birth of Enoch, "the sev- 
enth from Adam," average 103 2-3 years to the generation (Gen. 
5:3-8), but in Cain's line from Enoch to Jabal they must have 
been much closer together. Gen. 4:17-20. Those long breaks in 
the regular course of generations counted by the first-borns are 
peculiar to the flow of the princely blood of the Messiah. They 
are not named in other lines in the book of Genesis. 

Now it was when Adam and Eve were full 130 years old that 
they had this blessed experience; and praised the Lord for it. 
IsTever had there been such joy in the family before at a birth. 



A STORY OF HUMAA'ITY. 6T 

for this one tiad been desired so long, it was appreciated accord- 
ingly. Their good fortune in him lasted, for he proved to be 
good like Abel, filled his place well. He was a noted personage, 
followed Adam in the patriarchy, and in the ancestry of the Mes- 
siah. 

Long years had it been since the birth of Abel, so long had she 
been waiting for another son, from the Lord, and all these long 
years since his death had she been keenly feeling the fulfillment 
of that prophetic sorrow which should follow her from Eden's 
garden (Gen. 3:16), but now her loss in Abel is recovered in 
Seth. From now on they were greatly blessed. 

The birth of Seth was a new epoch in their lives. At the regu- 
lar time of life another child was given them — a daughter. Who 
in due time became the wife of Seth, for it was not advisable to 
take a wife of the stock of Cain for him. Thus the Lord made 
preparation for those renowned personages He intended to mark 
the pathway of the most renov/ned of all — the coming Messiah, 
the seed of the woman. 

Now after the long sorrov/, following the death of Abel, they 
were greatly comforted in their children. Prosperity and domes- 
tic happiness smiled upon them. The days of hope and of plenty 
had returned, and seemingly to stay. 

Althoug^i history has not favored us with the name of the fair 
one that had the honor of being the wife of the second great pa- 
triarch, yet she did good service to both the Jewish and Christian 
church, and to ail mankind besides, since her coming into the 
world. Of late history has been doing better for the fair sex; 
and it is just. Perhaps they would do well, however, to appre- 
ciate the great things that have been done for them, and be slow- 
to break over the legitimate bounds of nature and grace. 

Besides these, three boys, and as ' many girls, were bom to 
Adam and Eve in due succession. Providence thus providing for 
each one a companion, as the census returns from all lands always 
show He has ever done for every one that is born into this world. 
For this to not to be done would be severe on the positively odd 
ones; but no such are brought into this world. All such misfor- 
tunes, to those who suffer them, come from mankind somewhere, 
not from the Lord, for He always, with few exceptions, teaches 
to the contrary. And so is His will that each one seek and find 
the consort needed, aad suited for the place. In this search His 
providence and nature are good guides. 

From the birth of Seth, Adam had seven hundred years to live. 
Of course he did not know his limit. Those were years of peace 
and prosperity without any remarkable occurrences in his own 
family. Both sons and daughters were born to them occasionally, 
even down to quite advanced age, according to their days, which, 
they regarded as great favors from the Lord. Ps. 127 and 128. 



68 



A STORY OF HUMAAriTY. 



Of course they had some trials and troubles during a period so 
long, but with all that, theirs was a happy life. Adam was never 
uneasy when away from home lest some other man would inter- 
fere with his marital rights; nor was Eve ever afraid he would 
stay late at the clubs. But there was one thing in those days I 
was sorry for — it was Abel's widow. I am always sorry for a 
widow — they grieve so much. If they live single because they 
are not suited with any one that has favored them with the offer 
to change, it is bad. But some of them say they never do want 
to marry any more. And some say they can't love any more. It 
is well they have so much fortitude, yet I'm always sorry for a 
widow anyhow. 

Abel's widow was very prudent. She lived industriously, eco- 
nomically, and held a strict rein over her children, which were 
two sons and two daughters. She raised them in the examples 
of their father and grandfather, which she herself never forsook. 
Often told them not to have any hard feelings against their uncle 
'Cain; that they should forgive him — leave all vengeance to the 
Lord who will right all, and that they must always love every 
body. Neither would she ever allow them to have any quarrels, 
or disputes, about anything, or to be cross. Taught them to be 
strictly honest in all things great and small, and truthful to every- 
one. That they should not work on the Sabbath, nor to seek 
after their own pleasure on that day, but go to public worship, 
and secret prayer, on every Sabbath, too, and on all other days 
also. She likewise taught them they should ever have high re- 
spect, and show it in their manners, for their grand parents; and 
should never be rude toward any persons whomsoever, be kind 
to every one. 

For all of which she was richly rewarded in them, for they 
were a great help and comfort to her. Her children did as well 
as those who have a living father. Did you ever notice such? I 
have thought it is because the Lord is a husband to the widow, 
and a father to the fatherless. Ps. 68:5. 

In due time they were married according to the rules of those 
times. Duly set off in business, following farming, sheep-raising, 
and tending cattle, more or less all of these pursuits. She kept 
the younger couple with her, but never did they have any jeal- 
ousy among them. 

Do you know, that every man and every woman has his, or 
her, own inner spiritual history, unknown to this world, but 
known and read of God, who judgeth all! After Cain was sepa- 
rated from the rest of them, he repented deeply before God, with 
a true godly sorrow. The Lord had mercy on him; forgave his 
sin; regenerated his soul; and gave him His own spirit to com- 
fort him; as He had given the witness of justification to Abel 
before. Henceforth Cain walked in the right ways of the Lord. 



A STORY OF HUMANITY. 69 

When this was known in heaven, every angel was greatly as- 
tonished; and said to his fellow. He has pardoned Cain! How 
could he do that! But Abel said he was exceeding glad that 
he was forgiven; that he never did have any ill feeling against 
Cain. The Father said, "Are you surprised at this? And point- 
ing to His Son, said, "It is because His delights are with the 
sons of men." Then Abel and all the angels shouted for joy. 
(Luke 15:10), saying, "His mercies are great and boundless! He 
hath pardoned the worst crime a man can commit against a hu- 
man being! And removed the guilt of the criminal before justice 
— mercy covering it over!" 

The devil was mortified at that scene; though he tried to make 
light of it, saying, "I'll have a chance at him jet. He'll not hold 
out. I know Cain too well for that." 



CHAPTER 14. 
The Birth of Preaching. 



Anno mundi, 235 years, according to the time of life a son 
was born to Seth. Agreeable to the genius of the times, they 
^ave him a name that was historic in its meaning — Enos. That 
is, mortal man, sick, dispaired of, forgetful. At this time, which 
was later than in Cain's line as indicated by the name Methusael, 
they felt the effect of the curse of sin in sickness, despairing sick- 
ness, terminating mortally in some of the infants, and therefore 
embodied the historic fact in the name of the child born at that 
time which is Enos. Gen. 5:6. The first case of corporeal death 
in this line of the race occurred just before the birth of Enos. It 
was an infant. And as our Lord says of Lazarus, "was carried by 
angels," for He knows the facts well, "to heaven on high." As 
was Eve's at the death of Abel, so now another mother's heart 
is rent. But Heaven comforts. 

While it was sick the fond mother, and her helpers, watched 
around lovingly by day and by night. O, how the little thing 
suffers! What a pity for it to suffer so! It is so innocent, too! 
How hard it is, and more so, because she can't tell us what hurts 
her! Adam and Eve said, "Children, it all comes from the eating 
of that forbidden fruit. There was no sickness in us before that." 

When it died, O how sorry they were! And said, "O, how pret- 
ty and sweet was this bud! How we wish we could have seen 
the full-grown and opened flower!" As a holy prophet, which he 
was, Adam didst comfort them. He said, "It is the fruit of sin: 



70 



A STORY OF HuMaTNiTY. 



But the Lord uses it as a m-eans of grace. 

To help in saving the human race; 

You will so find, by and by, 

So now cease to mourn and cry. 

And since you see what we all suffer. 

It is better off, you know. 

For the Lord hath decreed it so — 

That many in infancy shall go. 

In youth and in childhood, too: 

And we know He will transport the whole race 

Soon or late to some other place." 



The one who died then, was, I think, a little granddaughter of 
Abel. Men about that time began to notice the weakening effects 
of mortality in themselves and spoke of it to one another. It 
also effects their minds as the word forgetfulness there shows 
for that is a part of the definition of the name Enos. Though 
they had not noticed it definitely before, it shows that a deterio- 
ration was going on not only in their bodies, but also in their 
minds, and that they were conscious of it. The name was not only 
a lasting monument of facts embodied in it, but it proved to be 
prophetic; for he was the first regular constituted acknowledged 
preacher; and his office was to teach and warn the people about 
the very things his name indicated. 

In consequence of the death of Abel, and the banishment of 
Cain, Adam and Eve had no company except Abel's widow and 
her children until Seth was born — put by Providence in Abel's 
place. Josephus speaks of Cain's wife at the time the Lord 
separated him from the rest, that she went with him into exile. 
Of course Abel had a family, too. It was the custom for all ta 
marry when young; they believed the Lord required it, which 
doubtless is true, and if done now would prevent much sin and 
sorrow. So it would in all ages of mankind. To say nothing of 
the women, if all men would marry while they are j'^oung, there 
would be none of either sex left out; for the universal census, as 
far as we know, shows there are only enough females born for 
every man to have one wife, and that there are none over. Here 
nature bears witness with the Bible, as she does everywhere else. 

The birth of Seth was followed by others in regular succession. 
Gen. 5:4. They married according to the custom soon after Seth 
did. To them children were born, though not mentioned in the 
Bible except in the aggregate of population. We are not to sup- 
pose that Seth did not marry young because he was 105 years at 
the birth of Enos. But that Providence interfered in order to 
bring that event in the best time. Then at the birth of Enos 
there were quite a number of Adam's line, besides his posterity 



A STORY OF HUMANITY. 71 

in Cain's line, which was according to Biblical chronology 235 
years from Adam's creation. 

The text says, "Then men began to call upon the name of the 
Lord." Gen. 4:26. Nothing is more natural than for men — the 
stoutest of them in time of sickness, despairing sickness, as is 
indicated in the name of the child then born, to call -upon the 
name of the Lord in prayer. Perhaps they had never before 
thought of the idea of praying for "health and cure." Jer. 33:6. 
Doubtless they found it profitable to do so, and the more as no 
physicians are mentioned till after the flood. 

The margin says, "profanely called upon the name of the Lord." 
Perhaps some cursed in affliction instead of praying. That was 
very bad! Under any circumstances it is! It was, and is, base 
ingratitude toward the givfer of life, and all its blessings. No 
man ever dared to do such a thing in the earth before. It was 
as foolish as it was daring. Satan instilled such thoughts in 
their evil hearts first, before the v/ords were spoken. Matt. 15:19. 
They thought it smart, witty, and giggled at it. But it is an 
abomination in the sight of God, and of all right thinking people. 
Ex. 20:7; Matt. 5:33-37; Jas. 5:12. Though none of these scrip- 
tures forbid a legal oath in His name; but other passages of 
Scripture recommended it as an honor to God for men to take a 
solemn oath in His name for the administration of law. But they 
all put a stigma of condemnation upon common profane language, 
and forbids everything that smacks of it. 

A part of his life, Enos was contemporary with that wicked 
Lamech, in the line of Cain. While Enos prayed in the name of 
the Lord, perhaps he cursed in the name of the Lord. Lamech 
wanted to be feared, and perhaps he thought cursing would help 
him to carry his point. Did you ever notice that trampling upon 
the laws of marriage was the first step, then ungodliness and 
profanity, laid the foundation of the coming catastrophe — the 
:flood? 

Again the margin says, or this man began to preach in the 
name of the Lord. That ffixes the date later. For he was a ma- 
tured man, no doubt, before he preached. This gives us an in- 
sight as to when preaching began. If he preached it was well, 
for it would add much interest and force to their regular worship 
on the Sabbath days. And according to Gen. 4:20, 21, he was 
the father of preachers. He did not preach though without being 
called of God. The Lord is the author of preaching. Saint Jude, 
14, 15 verses, says, Enoch prophesied. Not Enoch in Cain's line, 
but Enoch, the great, in Seth's line, and the seventh from Adam, 
whereas Cain's Enoch was the second from Adam in that line. 
And "he that prophesieth speaketh unto men to edification, and 
exhortation, and comfort." 1 Cor. 14:3. That is, the work of 
the preacher. 



A STORY OF ECfMAiylTY. 



Moreover, Noah is called "a preacher of righteousness." 2 Pet. 
2:5. That is, he offered justification, in the name of the Lord, 
to sinners upon the terms of repentance toward God and faith 
in the Redeemer to come, and insisted upon a righteous life for 
all. 

When Enoch preached he taught all of that system of religion 
handed down from the beginning, and warned them of a judgment 
to come after this life. Adam and Eve witnessed its correctness 
as they did when Enos preached. 

In Enoch's time some of them had got so full of foolishness 
that they pretended not to believe in that judgment Enoch 
preached. So afterward the Lord told Noah to tell them if they 
did not believe and repent — obtain pardon and spiritual prepara- 
tion, to meet Him within a limited time, their judgment would 
surely come. 

When Enos was ninety years old a noted son was born to him 
whom they named Cainan — or rather, as in the margin, Kenan — 
which the revised version has in the text. It means, to mourn, 
or lament. And shows according to the genius and custom of 
those people there was mourning, or lamentation, among them at 
that time. Such grief as follows the breaking the ties of affection 
by death. 

Now some of them were called in the providence of God to 
give up some of their small children. For infants would be the 
first to yield to mortality, next little children, grown persons be- 
ing better able to breast against the ills of life. As it is writ- 
ten, "death reigned from Adam to Moses," nor did Moses stop 
it, "even over them that had not sinned after the similitude of 
Adam's transgression," Who is it, that has not so sinned, except 
infants and small children? The first natural deaths in the hu- 
man family were the least prepared of them to resist disease and 
mortality. 

The worst experience of the kind they had was about the time 
Kenan was born and it was memorialized in the name of the child 
then born. When Enos was born they were feeling the effects 
of mortality, as his name implies, and when Kenan was born 
there was mourning, or lamentation, in the earth as by custom 
his name declares. The names in this light furnish a key to un- 
lock treasures of true history otherwise hid from us. Are valua- 
ble to all lovers of true history, so at that period there was mourn- 
ing in the earth. 

About this time there was some discussion as to the cause of 
natural death. Is it providential or not? Adam said, "In a cer- 
tain sense it is. In another sense, man has sent his own death." 
Eve said, "That is true. We are to blame for it." How wise, 
and good it was, to have these two first ones so long with them! 



A STORY OF HUMAls;iTY. 73 

They did their part well. They are few, who have done better 
than they. 

It is a general opinion among Christians that there are infants 
and small children in heaven. A belief most reasonable. But the 
Bible does not give us any criterion as to whether or not they 
always appear as infants and small children, or advance to the 
state of adult souls. It appears, however, from anologies wihch 
exist in all material things more reasonable to suppose, they al- 
ways remain in statu quo as when they passed away from earth. 
In every realm of nature are things large and small As from 
the tiniest flower, or tree, or insect, or bird, or fish, or beast to 
t^e largest, the human family here in physique has a great variety 
in size; and as much difference in the powers of mind: so may it 
be in Heaven. 

The quite infinite variety here enhances the beauty of the 
scence in every branch of nature from Heaven's height to ocean's 
depth. So it would appear that variety could serve the same pur- 
pose in Heaven. As variety makes a scene more interesting here, 
it seems that it would in heaven. And as the Lord hath need 
of some small things in this world, so may He have there. In 
this world there is need of little hands, so may it be in Heaven. 
In this world great minds are needed and are spheres for their 
fullest action; and there are places filled better, happier, by small 
minds — so it may be in Heaven. 

In human arts and industries, all the grades of mind, and all 
the grades in hands of skill are useful; so no doubt in Heaven 
is blissful service for every shade of human intellect, and every 
degree of human skill. It appears that Heaven would be happier 
to the redeemed to have this variety than not. Jesus who repre- 
sents every one of them will prepare it all in the best way. 

When we dream of our departed loved ones they alwaj^s appear 
to us as they were when we last saw them. And it may be a 
fact, that as they leave this world so they will ever remain, 
whether infants, little children, or adult souls. And that the Lord 
hath need of them so, is why He takes them in all stages of hu- 
man life. No doubt but they increase in knowledge, and in 
skill of performance in everything they do, yet the difference be- 
tween them while the progress is equal would remain the same. 

In these chapters, the inspired writer follows a line far beyond 
its dates, then returns, takes up another line developing it as the 
other, and now goes back to the beginning to recapitulate. But 
I fail to see how any author could have done better. History is 
hard to write, if you stick to facts. 

Seth was 105 years old when Enos was born. Now don't sup- 
pose he lived single so long for that; for we find it was the cus- 
tom of the times for both sexes to marry young. Men about 
twenty years of age; later on at that age they were eligible to 



74 :A STORY OF HUMANITY. 

military duty, (Num. 1:3), and if a young man had just married,, 
was allowed one year with his bride before going to the army, 
(Deut. 24:5), to cheer her up. Which show they married about 
20 years of age. It is best for them and the country, too, for 
them to do so now. If men would obey that rule, cheer up their 
wives during, especially, the first year after marriage, it would 
save them many a doctor's bill, for the first year on a wife is a 
very great strain. Whether she will admit it . or not she will 
grieve after her mother and the rest of them at her old home,, 
and the husband would do well to anticipate it and favor her as 
much as possible. 

Noah was 500 years old before a child was born to him, not 
that he lived unmarried so long, but because offspring was with- 
held him and his wife so long for a divine purpose. The scrip- 
tures abound with examples of the kind. He holds back a bless- 
ing for the time being — leads human nature via dolarosa to pre- 
pare it for some special service He has in view for it. Noah and 
his wife were tried the longest of any of them in this peculiar- 
way. The work they had to do required faith, great patience, 
perseverance, fortitude and endurance, and they were prepared 
for it by suffering as well as by other means. 

Before the days of Enos all teaching, experimental talks, horta- 
tory deliverances, had been given in a conversational tone of 
voice; but Enos, being somewhat weak in his volume of speech,, 
by an extra effort accidentally elevated his pitch, spoke loudly, 
found it easier; therefore, he continued to let his voice rise and 
fall with ease, with an admirable cadence at the end of his sen- 
tences. This gave rise to oratory. It was born of religion; was 
providential. We are indebted to religious emotion, springing 
from true devotion, for the finest order of eloquence the world 
has ever known. Hence it was said that Enos was the first who 
proclaimed in the name of the Lord. He was the first ackn'Dwledged. 
preacher. 

It had a powerful effect. The people were moved by it as 
never before; praised the Lord for this additional improvement 
in their public services. 

Now Enos was, by the record, 160 years old and his son, Kenan,, 
70 years old, and the Lord gave him a grandson through Kenan, 
and they raised a monument to commemorate this happy state 
of religous prosperity by naming this child Mahalaleel, which 
means he that praises God. And long did he make it a living 
idea among them. 

Contemporary with him and his work was the happy Mehujael 
and his work in Cain's line. This was a happy period of revival 
of the religious life in both lines of Adam's posterity, and alsa 
of secular prosperity and general happiness in both these lines^ 
of civilization. 



A STORY OF HUMANITY. 75 

CHAPTER 15. 
Cain and His Civilization. 



Cain, as the head of all his posterity, was living right and do- 
ing all he could to restrain them from sin, and to constrain them 
all to do good. But, notwithstanding, he was now so happy and 
so determined to hold out, yet ever and anon his old burden 
would come back again and again. He was often haunted with 
a fear. lest his anger would sometime so overcome him that he 
should kill some one of his own family, and he also often stood 
in dread lest he might take his own life when those terrible rig- 
ors of grief and horror would come over him. Often, yet, he 
would dream of killing some one, and would shudder and sweat 
and struggle in his sleep. Unfortunate man, though forgiven of 
men and pardoned of God, thou canst not rest — thy crime is so 
great — thy burden so heavy. 

One night he dreamed he saw Abel. He appeared like an an- 
gel and said to him, "Brother, don't grieve so much! I forgave you 
at once. Heaven has pardoned your soul, and the angels justi- 
fied the mercy that removed your guilt Cheer up, brother. Be 
comforted. Never fear, nor grieve more. Don't let the devil 
throw you again. If he gets you to take your own life he will 
have you then sure. And you will go to torment of which father 
and mother used to tell us of so often." When he waked he stud- 
ied on these things a long time. 

This fearful, yet happy, dream helped him for many days. But 
still his old burden would return It is true he was forgiven, felt 
it too, but such was the nature of his crime, its burden would 
come again, and yet again — and it did shorten his days by half. 
Ps. 55:23. 

When Cain came to die he was very happy. For when the pros- 
pect opened for him to pass out without killing anyone else, or 
himself, he was exceeding thankful. It was a privilege to him to 
lay down those dreadful fears, and to see he was out of danger 
of all liabilitj^ to do wrong. The awful suspense being now broken, 
his mind and soul relieved, the crisis is past. 

Abel was the first to descend on rapid wing to meet his brother 
at the confines of time. As soon as Cain was disembodied, he em- 
braced him. The attendant angels stood as uncovered in that 
presence. The scene surprised, and discouraged Satan more than 
anything he had seen before among the human kind. He said, 
"That's a great victory on their side." 

As they went up, some of the angels came out to meet him; 
saying, "we have watched over you in all your troubles, many a 



76 A STORY OF HUMAISIITY. 

time we feared you should fall, and now we indeed rejoice that 
you overcame to the end. Brother, there is a high seat prepared 
for you." He passed rank after rank of shining hosts, until he 
came before the throne. Then the happy Son of God leaped forth 
to meet him. And said, "My beloved, you are very precious to 
me. I know you have sustained a hard conflict, and thou hast 
won a very great victory." And the victor's crown by all was 
conceded to him. Neither did Abel envy him, no, not in the least. 
For except the Son of God, none were so glad as Abel. And all 
the harps in Heaven were tuned to their highest notes. 

The foundations of redemption had now been well tried, and 
proved to be sure and safe, having capacity to stand the utmost 
strain. Is. 28:1G; 1 Tim. 1:12-16. 

"No murderer hath eternal life abiding in him." John 3:15. 
Of course he cannot be saved with the murderous spirit in him; 
bat Cain for centuries had been free of it. So was Saul of Tar- 
sus delivered of it from the time he saw Him who had been slain 
for sinners. Though he afterward often pronounced himself a past 
murderer, 

Cain's rew^ard in Heaven was not because there is any more 
credit to be given to a very bad man when he repents than to 
any other, but because of the man's great humility ever after; 
his perseverance, his faith which triumphed over so many disad- 
vantages; that withstood so many temptations. For he was ever 
true, ever faithful to his Redeemer after his sins were pardoned, 
and his soul washed in the merits of the forthcoming blood of the 
ransom. That is what gave to him such a high place in the esteem 
of the Son of God. "Behold how He loved him." John 11:36. 

His remains were interred with becoming honor; for he was the 
ruling patriarch on that side since their allegiance to Adam was 
broken in the separation. After the days of mourning were past 
they raised a monument over his resting place. As Abel's had 
long been as a silent sentinel in the land of Canaan, so was Cain's 
to be for coming centuries in the plains of Babylonia. Upon the 
death of Cain, they had no precedents before them as guides in 
filling his place. Nor had he appointed any one to succeed him. 
Lamech was bold, daring, and ambitious for authorit3^ He wanted 
to rule. Enoch would have been a good ruler, but was not dis- 
posed to contend for it. Mehujael was well qualified for it, but 
was so given to religious work, and literature, he did not care 
to ^lave the office. Lamech had three sons who were leaders of 
all, but they would not try to get in ahead of their father; so 
their influence went in favor of Lamech being the ruler; and all 
consented for him to have the rule over them. 

While Enoch and Methusael and Mehujael lived they had a. 
good influence over the people, but after they passed away from 
earth, Lamech stamped himself as a type upon the populace; 



I 



A STORY OF HUMANITY. 77 

then they became bad, and troublesome to their brethren in the 
other line from Adam. In some respects, Lamech was like Cain, 
a man of energy,' and push, in worldly affairs. They, Lamech 
and his children, taking the lead, founded a civilization peculiar 
to themselves. The fourth chapter of Genesis gives an account 
of it, in brief, which contains much. 

Josephus says, they invented weights and measures; that they 
were the first to lay off land lines and fix boundaries to men's 
possessions. He also says, the land of Canaan was laid off by 
geometrical survey to divide it under Joshua among the twelve 
tribes. Perhaps Cain's posterity invented the instruments, of 
brass and iron, for surveying land at first. By some means, they 
learned to fix the boundaries. They were the first to build cities, 
and to wall themselves in, for defence. Are mentioned first as 
making tools of brass and iron; but no doubt learned it from 
Cain,, and he from Adam. They made weapons of defense, and 
of offense, against the beasts they wanted to subdue for labor, 
or other purposes, or against mankind. Thus in process of time 
they caused the world to be filled with violence. 

This worldly-like society of Cain's posterity encroached its in- 
fluence upon the rest of Adam's descendants, from whom they had 
been separated, until they carried on commerce with them, and 
inter-married with one another. Bad results followed from it, 
because it was so displeasing to God. He did not extend to them 
those restraining influences which had been over the descendants 
of Abel and Seth, and the younger than they, of Adam's children, 
all along before, and enjoyed by Cain's in former days. 

When people backslide from the Lord, they do not have the 
divine influence over them as before, which is a great misfortune, 
for sin then may be punished by more sin, andworse sin. Thus 
the flood was invited upon all. 

That ancient civilization discovered to have been in Babylonia, 
before the flood, goes back to the time when Cain's posterity oc- 
cupied all that country before the flood. Adam flrst settled in 
these lands — east of Eden — lived there until he moved to Canaan. 
Then afterward Cain, in his banishment from Canaan, settled east 
of Eden, and his numerous posterity spread over all those coun- 
tries. 

The Cainites all perished in the flood. But Providence pre- 
served in nature many remains of their greatness and glory as 
this world regards such, as so many witnesses of the truth con- 
tained in His written Word. And nothing has yet been found 
that contradicts the facts in His Word. Those were the first 
lands settled since the flood. From thence is the oldest civiliza- 
tion after the flood. Abram brought it to the west. His descend- 
ants kept it up. And through them, Israel, we have it to-day. 



78 A. STORY OF HUMANITY. 

CHAPTER 16. 
A Noted Judge. 



The death of Cain was quite parallel with the birth of Jared 
In Seth's line. To Mahalaleel then a noted son was born. As the 
trend of history shows that an age which produces great preach- 
ers produces also great rulers. This child had in him the appear- 
ance of something great. Hence he was named Jared, which 
means, he that descends, or rules. A ruler sent of God by birth 
— as God Himself had indicated all along who should be the 
judge and governor over them. 

His name proved to be prophetic. For when In the providence 
of God, he came to the gubernatorial chair, he governed as if he 
had -been born to rule. Was the greatest judge and ruler they 
ever had except Adam. Retained the government longer than any 
after Adam except Methuselah and Noah. Jared, 132; Methuse- 
lah, 234; Noah, 350 after the flood and sometime before.. He was 
jsi good man also. 

The Lord sorely tried him by withholding offspring from him, 
as He often did his chosen ones, which was the more trying to 
him as he was the ruler apparent and wanted an heir to inherit 
the government and its salary after him. But as usual, in such 
cases, he was well paid for it, since his long and patient waiting 
brought him Enoch. 

He had brought himself under many pious obligations' to God 
tor this great gift. Therefore he named him Enoch — that is ded- 
icated. He had already dedicated him to God in vows before he 
was born. And his own soul also had been disciplined to wait 
in faith and hope; and also had reference to that good discipline 
then prevailing among them, that being also a part of the mean- 
ing of the name Enoch. 

God accepted the offering of this child, and signalized it by 
giving to him an unusually large portion of His Spirit, which 
made a very great and lasting impression upon them all for good. 

Now were prosperous days in both lines of posterity, especially 
in that under Adam's control, which was all except Cain's. They 
flourished in all things of a religious nature, for Enos and Maha- 
laleel were great preachers, as well as the good men they were, 
and had a strong influence over them all. And Jared having an 
extraordinary mind for all legal questions, Adam took him to as- 
sist him in his judgeship. This gave Jared a fine opportunity to 
study all the questions appertaining to the government, and he 
was very highly appreciated for his valuable help in that depart- 
ment of society. 




A STORY OF HUMANITY. 79 

About this time Eve was released from cliildbeariiig, for whicli 
she was now prepared to be thankful. The remainder of her 
days were easier, and It was a golden period of life to her. 

Now the preachers and all the leaders proposed from this time 
forward that Adam be released from all personal business and re- 
ceive enough from the rest annually to support him and the great 
mother of them all. To which all agreed. And it was further 
established that the successive ruling Patriarch should receive 
annually a suflaciency out of the public treasury to support him 
and his family. This Adam In a very happy manner thai^ked 
them for. But this first ruler of men found still work enough 
'to keep him busy. When not engaged . in public affairs, he Im- 
proved his time in useful study; which paid them well for they 
all loved very much to hear his wisdom. The remainder of his 
life was very happy; excepting those things that are inevitable 
to mortality. 

As Adam and Eve had been blessed to hear Enos and Mahala- 
leel preach, and none except such as were they knew how to ap* 
predate the favor when God calls one of theirs to preach, so now 
they have the happy privilege of hearing Enoch, the greatest of 
the three. From a child he was pious, and showed that he was 
endowed with intellectual and spiritual gifts. By nature and 
grace he soon forged his way to the front. Was soon popular 
and useful in both civil and religious affairs; and the most pow- 
erful and the most successful preacher of his times. As he 
preached his face would often shine as with the beauty and glory 
of the Lord. But when he became sixty-five years old, by some 
means or other, or for some hidden purpose, he became more inti- 
mately acquainted with God thany any one had been before in this 
world. This intimacy was so close and constant that it became 
a proverb, "Enoch walked with God." And it lasted in Enoch's 
experience, and before all the people for full 300 years without 
interruption. 

This friendship with God waxed more and more intense In 
him as time grew apace. Neither may we suppose he was a 
mystic, for he had a family to support — both sons and daughters. 
He followed secular business, too^ as well as preached. In those- 
days there was no salary for a prophet, nor a preacher, to live on. 

The Lord favored Enoch with clearer insight into religious 
truth, and a fuller revelation of it than any other man had had 
before. He was enabled to see through the vista of the coming 
ages — looked over all time — saw its close, the final judgment of 
all men, and its results, which is truly told in the New Testament. 

What wonderful things the Lord told him during those 800 
years, of the incoming scheme of redemption, of salvation pres- 
ent, final, eternal, and its glorious results which should increase 
In splendor and magnitude as time rolled on, no man ever knew. 



80 A STORY OF HUMAJSITY. 

He was the Saint Joliii of tlie antediluvian world; and like him, 
was forbidden to write or tell all the things he saw and heard. 

It was a very happy privilege to Adam and Eve to have such 
an illustrious descendant, to share his company, and enjoy his 
wonderful ministry. 

When Enoch was 65 years old, the Lord gave him a son, whom 
they named, at the suggestion of Adam and Eve, Methuselah, 
which means he has sent his death, because at that time some 
of the bereaved ones grumbled against Providence on account of 
the suffering and death of their innocent children, and they were 
reproved for it by Enoch; that is, by sin man has sent his own 
death, sent it abroad the earth, and God was justified in it in 
suffering it to be, even in those who are perfectly innocent. This 
brave deed of Enoch,, in proof of his trueness to God, had much 
to do toward escaping the death penalty himself, in any cor- 
poreal way whatever, by never seeing death or tasting it. He was 
saved from it by going to heaven without it. 

Long did Methuselah bear this reproof against them — a warn- 
ing to others, too, it was^ — and was a living monument to the 
true doctrine of Providence on that subject, and it is a little sin- 
gular that he who bore it lived the longest of any.. 

Doubtless Methuselah married as young as any of them, but 
in the wise Providence of God he had to wait 187 years before 
to him a child was born, before to him a son was given. Is. 
9:6. This firstborn and heir apparent to the government, and 
who never obtained it because his father lived so long he could 
not reach it, was named Lamech, which name in Hebrew means 
poor, made low, or poverty, humiliation, hard times. Mankind 
were then tired of hard labor. Short crops, too, wearied them, 
and Methuselah rebuked their impatience in naming his child 
born at that time, and the date of those trying times were as if 
written in Lamech. 

It shows their temporal conditions at that time, which was 
fifty-six years before the death of Adam. Lamech, then, the 
father of Noah, was 56 years old at Adam's death, according to 
standard chronology. 

By the good preaching of Enos, Mahalaleel and Enoch and the 
wise counsel of Jared in all matters, the good influence of Adam 
and Eve and the warning in the names of Methuselah, they re- 
covered from this low estate before Adam died, who, w^hen he de- 
parted, left them in good circumstances. Now were prosperous 
times in religious interest, in private temporal affairs, nor was 
the patriarchal government ever in better shape or happier. It 
was the happiest period of all the antediluvian age in both lines 
of its civilization. 

But the happiest conditions have not immunity from bereave- 
ment's hour. In this happy interim Adam and Eve must see sor- 



A STORY OF HUMA:NITY. 81 

row in themselves, and also in their children; now they must bid 
adieu' to Abel's widow, then to Cain's, then Adam must give up 
his beloved Eve The ages of all four of these great persons were 
close together, because Adam and Eve were created as grown 
and matured for parentage at once, so their first children were 
nearly as old as themselves. 

Abel's widow showed much and long sorrow for the absence 
of her beloved Abel, and how much more deep was it in heart 
no one on earth could know but herself. They truly mentally 
and spiritually loved in youth before marriage, which after mar-, 
riage matured into much happy fruition — "married bliss;" and 
as the years of oft tearful loneliness passed in quiet hours, that 
loneliness and that love would become more intense — never dy- 
ing, self-consuming. It was fnighty faith in God, and the blessed 
hope of a lasting reunion, that sustained her in centuries of 
widowhood. 

Now the mortal coils are loosening. Nor does Abel wait until 
they break ere he come to help that true and faithful spirit, all 
that the difference between mortality and immortality will allow. 
"O my dear! Are you here?' ' "Whom does she speak to?" the 
watchers ask. Ah! excuse her from answering that question on 
earth! 

The love of the flesh had long since ceased, but the love of the 
soul never dies. Never had the angels witnessed such a scene 
as when these two lovers, and that after long centuries of sepa- 
ration, met again. 

O, ye ranks of those 

Who no human love knows. 

Open the way 
For these to pass to Him, 

Who knows it more than they; 
That love has now no fleshly feeling though. 
For there they never marry more. 

—(Luke 20:35.) 

As they passed toward the throne the angels stood, as with 
heads uncovered, in honor of such pure, true, faithful, lasting 
love, and the mighty Lover of all said, "She shall have high re- 
ward," which she, as Abel had before, received. 

Her mortal remains were laid to rest in due order after the 
custom of the times. Then was it decided to lay man and wife 
together in death, which is in honor of that sacred tie, and shows 
belief of its lasting union. It is well that the ages have followed 
the custom, and so much respected the sacred rights of husband 
and wife. Let none with ruthless hand dare dissolve that union 
of any couple. Whom God hath joined together, let not the pri- 



82 A STORY OF HUMAJ^ITY. 

vate, nor the public, put -asunder. "Whoso committeth adultery^ 
with a woman lacketh understanding: he that doeth it destroy eth. 
his ov/n soul. A wound and dishonor shall he get; and his re- 
proach shall not he wiped away." Prov. 6:32, 33. The curses 
of Providence will follow his soul and body both. He cannot 
escape them. They will ever cleave to him. 

In the course of nature Cain's wife was two or three years 
older than was the wife of Abel. She was a good, true and faith- 
ful woman. She often told Cain he was wrong in being jealous 
of Abel; tried to get him not to envy Abel, but be glad rather 
of all his good qualities, and for all the blessings of heaven be- 
stowed upon him and of all the praisfe he received from persons 
here. 

She was surprised when she heard he had killed Abel; grieved 
deeply on account of it Never did she cease to sorrow over it;. 
was always sorry for her sister and the children in their incal- 
culable loss, and when the sentence of exile was passed upon. 
Cain she was willing to go with him; believed it to be her duty.. 
A true helpmeet was she to him in all his trials, as well as in all 
of his labors; was a happy influence over all their posterity as 
long as she lived, which was full four centuries after the death 
of Cain, a long widowhood, but scarcely half so long as was 
Abel's wife's. What fortitude this! The truest salt of the earth! 
What a debt we owe the female race! The masculine hath not 
yet comprehended it. 

But now she must bid adieu to earth and loved ones, embrace 
that which comes before her. She, as was Eve in the other — 
mother of all — was the mother of all in Cain's line. She was,, 
therefore, more highly honored after Cain's death than before. 
They all came to receive her last counsel, which was good, quite 
patriarchal. In the presence of the great ones of her posterity 
and of all others who could be present, she save up the g"iio;:;L,. 
and was gathered unto redeemed humanity above. 

As mortality was dissolving the ties of soul and body she 
hailed Cain by her side, as in strong arms to receive her, as he 
had so often done for her in the bodied state. What a happy 
meeting that! After centuries of separation! O the hope, the 
hope, that comforts bereavement and sustains it, though short 
or long be the absence of loved ones. Let no ruthless hand rob 
her of this. 

As the ascending escort wheeled through the gates those in 
waiting exclaimed, "Welcome, welcome, to this mother of a 
race!" The Son of God Himself complimented her for the work 
she had done for her posterity, and with Cain she shared a de- 
lightful place in glory. 

When those two good women triumphed so Satan said: "Fel- 



A STORY OF HUMANITY. 83 

lows, we'll have to change our tactics; we lose every time. I 
didn't expect to get any of those little ones: 

For there is nothing for us to found hope upon 
Of getting any "of such" as they, 
iWhen from earth they pass away." 

She was honored in burial with all that the wealth, prosperity 
•and intelligence of her people could bestow upon her as the 
mother of them all, for all of them felt like they had lost a 
mother in her. Her remains were laid beside those of Cain, at- 
tended with appropriate religious services. As religion follows 
the race to the end and happilies its future beyond, so her offices 
go with us down into the grave, and tell us we shall come up 
from there again. Alive, immortal bodies, all glorious, as is • the 
glorious pattern made in heaven for them all, as is illustrated 
in the glorious body of Him who is at the head of the triumphal 
column from the dead. 



CHAPTER 17. 
The Mother and Father of All Living Die. 



Adam and Eve never married, either of them, but once. The 
Creator showed in these that He intended only one wife for a 
man unless as was later allowed, in either sex, after losing one's 
companion a second was provided by Him. He lived to see his 
sons and his sons' sons come to honor. Besides a number of 
little ones, earlier or later, two of his adult sons, Abel and 
Cain, passed to glory before him, and likewise the wife of each 
of them, and his beloved helpmeet also. 

Adam and Eve sustained a good, happy, religious life through 
all their days after restored by grace from the first sin, which 
was a brilliant success, having lived so long, and so long sus- 
tained the conflict between the opposing forces of good and evil. 
We know not that they ever sinned but once, or that they ever 
set any bad examples before their children or their children's 
children. 

Adam was not a preacher, though he had the Spirit's gift of 
foreseeing future events, and predicted some of them, so ancient 
tradition claims for him. He and Eve were the main ones in 
handing down to their posterity the holy doctrines and precepts 
which they should believe and do, together with facts of crea- 
tion, which they should retain to the latest day of time. Having 



84 A k^TOtiY OF KuMAislTY. 

knowledge of all these things it was well they lived so long — 
Adam 930 years, and Eve only a little less. I'm almost sorry he 
didn't live a thousand — a millenium. 

By this time the doctrine and the precepts of religion were known 
to all; if they sinned against the doctrine or any precept it 
would be their own fault. The wisdom of God is easily seen in 
keeping these two witnesses of the creation, and of the birth of 
their posterity, who have since peopled the earth, as well as 
of the long lives of other good and great ones, men and women 
both, on earth so long in that, the world's first era. 

The time came, as it does to all, when Eve must die. This 
was a great trial to Adam, the greatest that ever befell him, ex- 
cept his sin. God pitied him in that, so He did in this. She had 
grieved so much over the death of Abel, and being separated 
from Cain, as she was, rather worse, shortened her life to some 
extent. She longed to go forth to see Cain, and as often wished 
for him to come to see her. But neither of these could be 
granted, for by the decree of God and from the nature of the 
case they were doomed to be separate. As a guilty culprit he 
had to flee away. Once 'away, he had to stay, nor could she or 
they go lawfully to him. By law it . was as an impassible gulf 
fixed between them. 

Shortly before she died she said she saw Abel and Cain both; 
that they came near to her, were in pure white shining apparel. 
She was so happy to see them again! Centuries had elapsed 
since she saw them last, not since the woeful day that took them 
both at once away. Sin did it all. O how cruel is sin! And it 
caused her own death, too, of all born of her, and Adam's death 
also. 

Adam said, "We know they are both saved; for, my dear, if 
they had have been in any of those miserable places which, we 
saw, long ago, they would not have been let out to come back 
here." All the preachers and the rest of them said, "That is so; 
Cain must be saved, too, as we have all heard of his deep re- 
pentance and holy life after he was separated from us." 

She talked a great deal in those last days to her children, 
grandchildren, and to all the rest, gave them the benefit of her 
4ong experience, telling of the precious dealings of the Lord with 
her. 

They remained with her — all that could — to the end, to see 
and to hear all they could from her wisdom, for Eve was a great 
woman. She had made a happy and lasting impression upon 
them all for good. They all held her in highest esteem, loved 
her as the mother of all. She was the only woman that ever 
lived without being born, except only as her conversion after she 
sinned is called being "born again." She did her part well, nor 
has her work, in its effects upon the race, ceased unto this day. 



A STORY OF HUMANITY. 85 

Soon as her eyes were unholden by earth so she could "see a 
w-.rld of spirits bright," the first to greet her was Abel's wife, 
so softly, so gently, so lovingly; then Abel as with arms to press 
her to his bosom; then the long-absent, from her, wife of Cain, 
fondly embraces her, and Cain himself. O, happiness enough, it 
seems, but here come Gabriel and a host of retinue bright, who 
appear to vie with each other, each wanting to do her the best 
service. And I tell you, when the mother of all living came up 
to glory there was a very great shout. All the little children of 
the race in heaven rejoiced around the first mother of them all, 
and though she was receiving ovations of such high honors, she 
must be excused to notice the least of them, so near and so ten- 
der to her, and with all her heart she thanked Him who saved 
them. 

The Son of God rejoiced in His very heart. In it He saw a 
depth of meaning and of joy to Him which none except Deity 
could appreciate. He said to her, "You were Satan's instru- 
ment of death, but you have become our instrument of life for 
all living, and on your account and through you, I shall be called 
the Son of Man, the Seed of the Woman. We caught you and 
your race, in the fall, and will make a complete spoil of Satan 
and all of his works (1 John 3:8), and the very highest glory 
shall accrue to the throne of Deity in that Deliverer and his 
final victory over all the enemies of your race." 1 Cor. 15:25, 26. 

And he put upon her happy head the newest crown in heaven. 
Neither artificial nor natural flowers of earth, however pure and 
sweet, 'didst her crown adorn; nor rainbows from art's or na- 
ture's realms, nor diamonds or other precious stones and spark- 
ling gems of art's or nature's fields, but things spiritual: far 
more splendid, much more lasting, insignia of possessions, of 
victories, of sweet graces, and of everlasting felicities. 

No earthly queen ever had so brilliant attendants nor so ex- 
alted, and powerful servants to serve at her coronation, for re- 
deemed from earth, and angels of every rank and station did vie 
each with other to do her the best service on the glorious occa- 
sion. Then they sang the sweetest strains of music known in 
heaven. 

Satan was so cowed at that scene he had the rigors. He didn't 
want to see it, but he couldn't help seeing it and hearing it also. 

Seth took charge of the mortal remains; Enos, the senior of 
the preachers, conducted the funeral services, assisted by Ma- 
tialaleel and Enoch. She was laid to rest near by the dust of 
Abel, where it was protected against all intrusion until the last 
honors were shown to her memory. 

They did all they could to make Adam comfortable, but there 
was no company half so dear to him as his beloved Eve's. She 
was but a half a day his junior. They had been like two loving 



86 A STORY OF HUMANITY. 

roes all their lives. No one now could tell how deep was that 
love of 930 years' experience. Had he not a human nature unus^ 
ually strong he could not have stood that, a bereavement so se- 
vere, but his great Creator, ever good and kind, favored him with 
an early release. 

He mourned for her a full month. He didn't live much longer. 
It was a mercy to him that he didn't, for with him all earthly 
desires had failed. He longed daily to go to his beloved, and to 
the loving Savior of his race, who now pitied him in his sor- 
rows, and soon granted him relief from them. 

He gave him to understand that the time of his departure was 
near at hand. Pursuant thereto he called all of them together, 
except Cain's descent, for it was not agreeable to the will of 
God for them to mix at all, to him to receive the first patriarch's 
blessing. And it was a great help to all those who received it. 
Cain's stock lost much by missing it. 

He told them "that first of all he wanted them to remember 
the Seed of the Woman — Messiah — should come through the line 
of Seth; that they must keep up the form of worship which he 
had taught them, which Abel, Seth, Enos, Mahalaleel and Enoch 
had followed all along; not do as Cain, break the order of sacri- 
ficing, and remember how God refused him as well as his disor- 
derly performances; that in addition to the public worship, on 
the holy Sabbath days, each family must have family worship 
morning and evening throughout their generations; that they 
must teach the doctrines and precepts which he had taught 
them, to their children, and they to their children through all 
their generations; that all he had taught them about creation 
and the beginning of all things they must also teach to all the 
coming generations; that they should keep strict records of all 
important events, as he had done from the beginning, for history 
Is a useful thing to men, especially in reference to the divine 
administration over man. It is agreeable to the will of God that 
you should keep the world's records. You must remember all 
these things, as I have so often told you. So do and the God of 
creation and of redemption shall be with you throughout all your 
generations, and will bless you." 

In this presence were Seth, Enos, Kenan, Mahalaleel, Jared, 
Enoch, Methuselah and Lamech, all lineal ancestors of the Mes- 
siah. Surely they were well prepared to receive all this knowl- 
edge from the first man, and hand it down to all others. Enoch 
was 208 years old then, and Lamech, the youngest of them, was 
56 years old. 

Enoch was now in the glory of his great ministry, walking 
with God; more intimate with the Lord than any one else had 
been on earth before. Many other good men and good and great 
women also were present at that scene. It was a happy period 



A STORY OF HUMA:NITY. 87 

of the world's history, fo;: the blessings of peace and prosperity 
and of domestic happiness and religion smiled upon all. It was 
a privilege to witness such a scene. As it were at the grave's 
mouth they all vowed to God to he better and do better, which 
they did, and He blessed them. 

Truly it was a wise Providence that permitted these good and 
great men and women to live so long, giants in intellect, in grace, 
in influence for good as well as in length of years; giants in age 
and experience, if in nothing else. 

It is not said that any of Cain's descent lived so long, nor is 
great age predicated of any of the wicked; but length of days is 
a favor granted to the just. 

According to the authorized chronology, Methuselah died just 
a little before the flood, while his son, Lamech, father of Noah, 
died five years before the flood. Methuselah lived 969, Lamech 
777. He was 187 years younger than his father, yet his father 
outlived him by quite five years. So' "he died without becoming 
the ruling patriarch, and Noah inherited the government in the 
room of Methuselah; was the ruling patriarch just before the 
flood, and after as long as he lived. From then no more deaths 
are recorded, Methuselah's being the last until after the flood. 
They were all, as recored at once by the mighty pen of the 
flood, except the famous eight who escaped that catastrophe. 

In this distiguished presence Adam passed out of this world. 
As Eve, he died a purely natural death, not being sick. He told 
them while his mind was perfectly sound, with intellect clear, 
just before he departed, that he saw Eve, Abel and his wife, and 
Cain and his wife, and a host of little ones redeemed from the 
earth, all in great beauty and glory. As soon as soul and body 
were dissolved they were the first to meet and embrace him. 

V/hen the father of ail men went up to heaven there was a 
tremendous shout. As he came in the music thundered in ma- 
jesty. In great dignity the Son of God rose from his seat and 
embraced him, saying, "From you it is I am to be called the sec- 
don Adam." There was great rejoicing in all heaven over this, 
another redemption complete. Nothing was lacking except the 
coup de gras of the resurrection and this depends not upon the 
contingencies of men, but is as true as heaven; it is sure to 
come. They did him special honor, because he is the. federal 
head of all mankind. The great Godhead rejoiced in the success 
of the plan of redemption. It had brought up six souls of ma- 
tured age to heaven besides an unnumbered company of little 
ones, and its final success was practically insured. 

Satan saw and trembled, for he so believed, too. James 2:19. 

In his bodily remains he was laid tenderly beside his beloved 
Eve. They mourned for him full thirty days, then raised a suit- 
able monument over his grave. 



88 A STORY OF HuMAjylTY. 

While Adam lived lie was the recognized judge and ruler over 
them all, except Cain's descendants. Neither did they ever de- 
mur from his decision rendered in any case, nor from the sen- 
tence he passed upon any found guilty. Now by right, by com- 
mon consent and agreeable to the will of God, the government 
descended upon Seth, who received the partriarchy in the room 
of Adam. 

Adam retained his great intellect to the last, held them all in. 
good control as long as he lived, and his decisions in all cases 
were appealed to as precedents all along down to the flood by 
the good and pious. He lived to see eight generations of man- 
kind. 

The generations are not reckoned by the age of the patriarchs*, 
but from the birth of a father to the birth of his hjstborn. 
Therefore, the generations are not at all uniform in their length; 
as, for instance, Enoch was 65 years old at the birth of his son. 
Methuselah, while between Lamech and Noah were 182 years, 
and between Noah and his firstborn, it appears, were 500 years. 
Gen. 5:32. 

Adam lived to see the race well established in religion, science 
and all knowledge needful to mankind in those days; to see all 
useful industries then in demand in a flourishing condition, like- 
wise trade at home among them on a good basis, and govern- 
ment on a good foundation, in prosperous conditions. He lived 
to see his posterity well informed in all the facts of creation, and 
in all the doctrines and precepts of that holy religion Heaven 
had taught them from the beginning; to see a happy, flourishing 
state of civilization in all the race. 

Cain's posterity, however, built up a civilization less religious 
than the rest. They lost much by being separated from Adam 
and Eve. Their civilization in consequence and their giving 
precedence to the senses, in wealth and worldly enjoyments, 
would be more secular in its nature and character. For these 
kinds of enjoyment they made good progress in arts and inven- 
tions, neglecting to a large extent religion and its culture, apply- 
ing their genius in this way, and for these reasons their civiliza- 
tion would be more praised by some writers of a certain class 
than the rest of the race at that time. 

They increased rapidly, spread over the whole valleys of the 
Tigris and of Euphrates, from the garden of Eden to thei mouths 
of these streams as then known. The traces of that civilization 
are seen in those countries at this day in uncovering the buried 
past, as is said by excavators and explorers there were settlers 
in those lands older than the Shemites, which is true; and they 
were Cainites, antediluvians, descendants of Adam and Eve 
through Cain and his one wife, as we have before explained. But 
none of the dates, when currently read, will antedate the time 



A STORY OF HUMANITY. 89 

when that country, on the east of Eden, was settled by the fugi- 
tive Cain, and more especially when that very land was first 
occupied by Adam and Eve as soon as they were banished out of 
the garden on its east side. 

The earliest tablets there found, as it is said, show that from 
times as early as 3,800 years before the birth of Christ men 
knew the use and power of letters; but while these farmers and 
tradesmen were using this method of recording events, the shep- 
herds and cattle tenders of the other lines of Adam's descendants 
were making their records on scrolls made from the well-dressed 
skins of their sacrifices. It suited their business and convenience 
better. Men have always used first that . which was most conve- 
nient for them. The civilization in both lines from Adam had 
the same high date and divine origin; were divided first in Cain 
and Abel, afterward Seth, and all Adam's younger children went 
into the general line of Seth's posterity, continuing with Adam 
while he lived and following his teaching after he was gone, until 
a few centuries before the flood both came together. Those who 
followed Adam's teaching and of the great patriarchs in Seth's 
line kept a pure civilization until they intermixed with Cain's 
posterity. 

While the descendants of Cain occupied close, at first, to the 
garden they durst not intrude upon it nor venture into it, but 
grazed their stock around it and gazed upon its wonders many 
times as Cain and his wife related its history to them, as well as 
they could remember it, as told them by Adam and Eve. They 
held it in sweet, solemn memory as the once happy home of 
their father and mother, and being closely related to the birth- 
place of their race. Neither did Adam and Eve ever enter it 
more after their expulsion from it. But often with their children, 
while living near it, would climb upon some high place to survey 
its superb beauties, and would pathetically say, it is not near so 
pretty as when we lived there and dressed and kept it, and told 
the children the changes they spoke of came on account of their 
sin, and for the same some of its ndost precious things were lost 
from earth. 

According to the chronology of the authorized version of the 
holy Bible Adam died 930 years from creation, and no doubt Eve 
lived quite as long as Adam. According to the authorized history 
the world's first thousand years was a very happy period when 
we average it with those that have followed it. Think of a per- 
son ROW bei^g so free from disease and sickness, with such a 
hold on life as they had! If one lives now a century it is re- 
markable; but think of a man living over nine centuries. They 
were then, as to their bodies, that much nearer immortality. The 
change is caused by sin, and how much more we cannot tell. 



90 A STORY OF HUMANITY. 

Adam suffered much by it and those in the days of Noah, and 
those since far more. 

It does not naturally appear that this mortal frame of ours 
could have stood the strain so long, yet there is no proof to the 
contrary. Doubtless it is true that men then did live so long. 

O happy father and mother of a numerous race, who for one 
sin were expelled from your pristine home. Now your toils are 
ended, the sweat wiped from your faces, your hearts relieved of 
sorrow. Enjoy your home on high. Some have blamed you, but 
who of them hath a record so clear, that only one sin is laid to 
his charge. Many of your children seem to have forgot you, but 
there be those here below who love you yet and appreciate your 
work so great. Ah! in the Second Adam you have many on earth 
who will greet you there. They come! They come! "Even so. 
Amen." 



CHAPTER 18. 
A Man Leaves this World Without Dying. 



The happy state in which Adam left them continued for 131 
years. Of course those good and great men contemporary with him 
in his latter days had as much to do with it as Adam, and hap- 
pily did they succeed in continuing it another century and more. 
Seth administered the government, being ably assisted by the 
great statesmanship of Jared, who was, as the prime minister, 
chief counselor to the ruling patriarch, and by those mighty 
preachers, Enos, Mahalaleel and Enoch, in the happy influence 
they had upon all the people. This was the very acme of ante- 
diluvian prosperity, a flourishing time in religion, in common 
learning, in the sciences of mathematics and astronomj^ in all 
the arts and industries known to them, in all their secular pur- 
suits, and in domestic happiness. 

The most noted event in the history of the world before the 
flood occurred in this age, in Seth's administration, tifty-seven 
years after the death of Adam, namely: the translation of Enoch. 

So remarkably spiritual in his life was he it is said he walked 
with God, and that for full 300 years, thus living so close to God, 
who is said to be a consuming tire; his fiery zeal and holy love so 
consumed his materiality all the time, if he had not been a strong 
nature he could not have borne it so long. His body, as it were, 
becoming less and less material and more and more etherial, being 
so close to God, taking in so much of His Spirit, he could stay 
no longer here below, and went to heaven as a natural conse- 
.qeuence of such a life, of so high and holy experiences. 



A. STORY OF HUMANITY. 91 

Intellectual fire, the fire of genius, may v/ell nigh consume a 
man, especially his body; when religious zeal and love are added, 
the heat is more intense, and it takes a strong nature to bear a 
high degree of it for a long while. And think of sustaining so 
high degree of it for 30,0 years! As the prophet saith, "Who 
among us" could have stood it? Is. 33:14-17. As the Psalmist, 
"My zeal hath consumed me." Ps. 119:139. Again, "The zeal of 
thine house hath eaten me up." Ps. G9:9, and John 2:17, applied 
to Christ by the disciples. 

Daniel was overcome by the effects of his visions. Dan. 8:27. 
For weeks h6 didn't want to eat. 10:2, 3. Neither did Moses 
for forty days when with God in Mount Sinai; nor did our Lord 
for forty days in His human nature with His Father alone com- 
muning, losing sight of all material needs, His body in all its 
functions feeling no creature wants, having work to do, and meat 
to eat, that the world knows not of. John 4:32. All of these in 
their physical natures were sustained, as was Elijah for forty 
days, by the power of God. But this antediluvian^ — spiritual 
giant — in his mighty nature stood this close fellowship with God 
for full 300 years. Then he was on earth no more, for God so 
loved him, and for a purpose. He took him up to heaven without 
letting him taste of natural death or of any other death. 

It was on this wise: One warm Sabbath day while he was 
preaching all of the children of God in that line of Adam's pos- 
terity who could come, being present at the sacred place of di- 
vine service, he became enraptured. It v/as a meeting of great 
pov/er and of divine glory, his face shone as the face of an angel, 
he looked up and saw a great company of angels, though unseen 
to any of the people, but they felt a mighty power come upon 
them; his faith became so strong he mounted the air (for he had 
long believed he was to go that way, and God had so informed 
him) and went oft" with them. "By faith he was translated." 
Heb. 11:5. 

The whole congregation were wild with excitement, the women 
screamed, the children cried and ran to their mothers and fath- 
ers for safety, while many of the old ones shouted on account of 
the wonderful manifestation of the divine presence among them, 
saying they had long thought that some glorious thing would hap- 
pen to Enoch. All gazed upon him as long as they could see him. 

After awhile he was relieved of all of his personal apparel and 
of every vestige of mortality itself, so they could see him no 
longer. 

As the triumphal host moved into glory there was the greatest 
excitement in all heaven that had ever been seen there before. 
Such shouting and rejoicing through all ranks were never heard 
in heaven before. As he passed through the holy ranks to be 
presented to the throne all heaven rang with the grandest and 



92 ■ A STORY OF EUMA^fTY. 

richest music. The Son of God embraced him with great emo- 
tion. Never had we seen Him so much affected, and he said in 
that mighty presence: "This is the first trophy of completely 
saved humanity we have had." For Enoch had the final touch 
of glory and beauty, the first child of translation. There were 
none like him in all the ranks of heaven, and he was inspired to 
sing a new song before the throne, the like of which was neve' 
heard on earth nor in heaven before. It was in honor of com- 
pletely glorified humanity. Every angel listened in silent wonder 
until he had finished. Then they durst not try to sing it, nor did 
any -of the redeemed. No man could sing it but Enoch. 

It was sung no more till Elijah was translated. Then Enoch 
raised it and they, two only, sang it together, Elijah could sing 
it at once, but no angel, nor man, or woman, in heaven 
didst try to sing it with them. These two were in advance of the 
great translation of the living saints at the last day. 1 Thes. 
4:17. "Blessed and holy" are they who have past in that transla- 
tion, for on such no death hath any power. 

But when the Son of God — the Son of Man — in His glorified 
body ascended upon high, risen from the dead, leading the pros- 
pective of the general resurrection of the dead at the end of time, 
the scene was incomparable by far to anything that had ever 
been in heaven before. A troop of the risen saints from the 
dead which came forth from their resting places after His resur- 
rection, attended Him. with a host of angels from heaven, the 
chiefest of them ascending high with Him. As they went up 
many that remained in heaven, being detained there on duty to 
Him, came forth to meet the triumphant pageant. Then was 
sung that song of triumph given to the church by inspiration long 
before and sung in prophecy since till now it is really fulfilled 
in the fulfiller of all things: "Lift up your heads, O ye gates; and 
be ye lift up, ye everlasting doors, and the King of glory shall 
come in." The descending host respond, "Who is this King of 
glory?" Back comes the answer: "The Lord, strong and mighty, 
the Lord mighty in battle. Lift up your heads, O ye gates; even 
lift them up ye everlasting doors, and the King of glory shall 
come in." From heaven's gates comes the response: "Who is 
this King of glory?" Up rolls the answer from the ascending 
column: "The Lord of Host, He is the King of glory." Ps. 24: 
7-10. As the indescribable pageantry rolled through the uplifted 
gates and wide-opened doors, and through the happy ranks of 
angels and redeemed, as leading captive every opposing foe at 
his chariot wheels, the holy throng of angelic host and all the 
redeemed of earth proceeded with Him to the throne. The great 
heart of His Father was convulsed with tremendous emotions. He 
embraced His long-absent Son with affection great, stronger by 
far than human love could describe or ever felt. 



I 



A STORY OF HUMANITY. 93 



The grandest displays of honor that heaven herself could pro- 
duce were bestowed upon Him. The best songs of all ages, the 
yet new song of Enoch and Elijah, and the song of Moses and of 
the Lamb, were sung by those that could sing the newest and the 
last. Every one in heaven strove to do Him the highest honor, to 
give Him the highest praise; but in all the waiting throng there 
was not one happier than the mother of us all — Eve. She looked 
upon Him as her son from the days of Eden, more precious far 
than ever was Seth or Abel to her. 

Not one rejoiced more or deeper than did the Holy Ghost, for 
like a giant let lose from His anxious waiting to run a race, He 
was now to enter upon His happy work of saving sinners re- 
deemed by the precious and sanctified blood that had late been 
spilt on earth for Adam's race. Quickly and with joy imperial did 
He descend to His happy work of making others happy. 

All the grades of hell saw these blessed scenes, and were filled 
with shame and fear and trembling. So far, "tormented before tho 
time." 

The translation of Enoch showed how a man might ripen for 
heaven, and pass to eternity if sin had not entered into the world. 
It shows how we all might go and enter in were it not for sin. 

They watched and waited to see what would be the result of 
Enoch's wonderful flight. The next day troops of young men and 
older ones also went out and searched all over the land of Canaan, 
for it was in this land whence he, as did Elijah and our blessed 
Savior, ascend to heaven and over the adjoining countries, but 
Enoch "was not found because God had translated him." They 
even went so far east as to the borders of Cain and inquired of 
them. It struck them -with a very great astonishment to hear such 
news, to hear such a thing as a man going to heaven before he 
dies. It was the most talked-of event that had occurred since the 
death of Abel. It made a very deep impression upon the whole 
race. A great time of revivals of religion followed it in all the 
race. So his translation was more powerful for good than his 
holy life and work had been; it was more widely known and more 
impressive. His own people did not know how to appreciate that 
great life until it was ended, and that, too, in such a signal man- 
ner. 

As a fact in history it is well established. It was witnessed by 
Seth, Enos, Kenan, Mahalaleel, Jared, Methuselah and Lamech, 
besides the families of all these and many more whose names are 
not given. As a fact it was well known through all the genera- 
tions of the Hebrews, and is mentioned in the New Testament. 

Seth lived yet fifty-five years. Good days, too, they were, every 
interest, both secular and religious, flourishing all the time. He 
was an exceptionally good man, highly honored by his contemp- 



A STORY OF HUMANITY. 



oraries as a good ruler, appointed of God to fill Abel's place, he 
was the more esteemed by all. He lived and died as a patriarch. 

Before he passed av^ay they gathered around him for the patri- 
arch's blessing, which was similar to his father Adam's; was well 
delivered, well received by all, and well remembered. 

Abel was the first to meet him as he passed the limits of time, 
as he was put in Abel's place, Cain having forfeited the first birth- 
right of the world, it fell upon Abel. At his death it was counted 
vacant until the birth of Seth, in the consciousness of a disem- 
bodied spirit Abel had a tender love for him. He was honored in 
heaven as a great patriarch, and as an ancestor in line of the Mes- 
siah. 

Satan lost again. In fact, his influence was weak in that age in 
the line of these great patriarchs. 

His remains were honorably interred, laid to rest beside Adam's,, 
in the chosen burial place of the ruling patriarchs. The funeral 
rites were rendered agreeable to his rank. 

Seth ruled in all 112 years. The government upon his death 
descended upon his son, Enos. The state affairs, religious affairs 
and all else were in a prosperous condition. Enos ruled with the 
love and tenderness of a father. Although a splendid judge, a 
great governor, yet he was honored more as a preacher than for 
either of the others. 

When Enos had ruled nineteen years a noted event occurred, 
the gift of Noah by birth to the world. So when Enos died Noah 
was 80 years old, and perhaps a preacher then. Thus the Lord 
provided a preacher in that time to fill Enos' place when, by death, 
he should leave it vacant. So He takes the workmen to Himself, 
but puts others in their place to forward the work. 

Liamech waited 182 years before an heir was born to him, yet 
was well rewarded in the gift of Noah. Now the people longed 
for some rest from labor, wanted easier times, relief from incon- 
venience and sorrow. But now they had hope in this promising 
child, and named him Noah — repose, rest, consolation. But this 
discontent, unrest and letting go the legitimate methods only made 
the times harder for them, added labor to labor, sorrow to sorrow, 
as the result doth show. 

Enos and Mahalaleel did all they could to revive the people in 
religious duties. So did Jared in all of their public affairs, and 
Methuselah and Lamech also in their places. They did not, how- 
ever, go into immorality; kept up all of their public services on 
the Sabbath days, family and private worship likewise; were only,, 
more or less, in a cold state. 

Under the labors of these good and great men the people re- 
vived, and the days of plenty returned. The administration of 
Enos continued seventy-nine years after the birth of Noah, and 
after about a decade of trying years at that time peace, prosperity 



A STORY OF HUMANITY. 95 

and happiness were constant guests of tlie ruler and his people, 
no unusual events transpiring until the nation is called to give up 
her beloved chief. 

With high respect did they gather around him for the patriarch's 
blessing before he died. He was well prepared to give it as he 
was a good and a great preacher, the father of preachers, and also 
as a judge and ruler did he excel. Loved and honored of all they 
were sorely bereaved when he left them. 

He died as a preacher dieth. When the spirit wings were loos- 
ening from the mortal chrysalis every human spirit in heaven de- 
scended to help the first preacher in this, his last earthly struggle. 
Returning, the gate that is brighter than pearl opened wide to ad- 
mit the father of preachers; every angel in heaven did him honor. 
As he walked the street that is fined than gold to be presented to 
the throne the music was most grand and majectic; it seemed that 
its bass thundered and trembled all through heaven. The great 
Master said: "Thou wert the first to typify Me in the office and 
work of the preacher; thou didst thy part well, enter thou into the 
joy of thy Lord." So he did. 

Satan said to his emissaries: "I never did like him nohow, and 
less now. He gave me many a hard blow. We suffered much loss 
by him. I'm glad he's gone from the earth." 

His remains were interred with high honors. The first preach- 
er's monument was reared over his grave. The last and the high- 
est office Solomon claimed was that of the preacher. Bel. 1 : 1. 
Wisdom was required in a preacher, and "because the preacher 
was wise he taught the people knowledge." Eel. 12:9. The Lord 
gave wisdom to these first preachers. He always richly endowed 
the head ones, as Moses, Aaron, Samuel, David, Elijah, Isaiah and 
the apostles. So was Enos. 



CHAPTER 19. 
A Golden Age. 



Kenan, by the principles of the government, succeeded his 
lather, Enos, in the patriarchy, held it for life as the law allowed, 
which to him was yet ninety-five years. He came to authority in 
a fortunate time for he was by nature rather a weak character, 
but was surrounded by great princes and preachers to support 
him, and a contented, orderly populace. So he had a happy ad- 
ministration. 

He was an humble, good man, but had the physical infirmity of 
Inefficient digestion, which caused him to have a predisposition to 



96 A STORY OF HUMAl^ITY. 

a melancholy cast of spirit, and to be easily excited to fear; of a 
sensitive imagination he drew on the future for trouble with which 
to afflict to-day. In the privacy of life he was sincerely pious, yet 
for the most of his time feared he did not have God's approval, 
suffering much uneasiness lest he should never be accounted fit to 
enter heaven. Hence when the premonitions of death came he 
was much agitated. Uncertainty, like clouds, appeared to hang 
over the spiritual horizon, but by and by they were lifted up, and 
the Sun of Righteousness shone upon his soul, and at evening time 
there was light. He had a calm, sweet passage through the last 
rough waters, into the rest which remans for weary, patient souls. 

His reward was great, and a great surprise to him. Then it was 
shown to be true, "Blessed are they that mourn: for they shall be 
comforted." Matt. 5:4. Yes, mourning one, enter into thy Master's 
joy. 

Thou who didst lament so much over failures, take the bliss of 
thy well-finished work. Now thy burden and thy fear are gone, 
enter into thy Master's rest. 

Ah! many greetings he did not look for received he in heaven! 
Many he found there who had loved him on earth when he oft 
thought his soul was forsaken of all, and many whom he had 
helped in spirit when he thought his life was a mourning, lament- 
ing failure. After the night of weeping joy comes in /the morning. 
So the mourning, lamenting soul of Kenan is now happy forever; 
and so thankful, too, that he did not fail to get to heaven. 

Satan said: "¥/hen such weak souls as Kenan are saved it is 
hard on our side. 

Many honored him in death. The obsequies were befitting a true 
prince, for such he was. Princely in his deportment in public, 
and likewise in his home was he. His mortal remains were hon- 
ored with a resting place among those of the ruling patriarchs. 

He left the government in good shape for his successor. Now 
according to precedent the administration of the public affairs 
rested upon Mahalaleel, whose term of service was shortest by far 
of any of the ruling patriarchs, being only fifty-five years. 

This was a prosperous, happy period in temporal and in spirit- 
ual affairs. Mahalaleel was a good man, a great preacher, and a 
splendid judge and ruler; was a happy-spirited man, dispensing 
innocent pleasure all around him. His very presence itself was a 
blessing to all who came in contact with him. If he had any trou- 
bles he had the happy art of hiding them from others. They all 
thought he never had any troubles, and carried all of theirs to him. 
So whenever they met him he was so happy they would forget all 
their troubles and think the whole world was happy. 

As a ruler he drew all the people to him. He was such a happy 
judge when men came before him they would settle their disputes 
immediately. As a servant of God his experience was of the hap- 



A STORY OF HUMAI^ITY, 97 

piest order. No church when he was present had a dull meeting. 
He was always happy and praising the Lord, he helped many of 
the weak to bear their burdens. Everybody loved him and was al- 
ways glad to see him. He was a hallelujah preacher. 

Cheerful man, happy brother, he that praises the Lord! The 
world needs more of your kind! 

He died as he lived, went a shouting until he met the redeemed 
and the angels on the other side; many more met him gladly at 
the pearly gates. When the gate opened there was the greatest 
handshaking and hugging ever seen in heaven before. The re- 
deemed were so full and the angels so delighted at their joys that 
the music of heaven was hushed. 

The Son of God said: "Well done, good and faithful servant, 
enter thou into thy Master's joy," and he entered into that full- 
ness of joy of which he had had many a foretaste. 

Though after all. 

He deserved not reward; 

For it was all of the Lord. 
He received the blessing of the pure in heart. 
As Kenan did of him that mourns. 

Hell was peopled slowly in those times. That was a golden age. 
It did not send souls to hell. The devil was long waiting for some 
to come. Now he said : "I am glad his shouting on earth is stopped. 
I've always hated it. He cut ofiC my game from me many a time." 

I love those good, old antediluvians. They are my kinsfolk. 

In those days pure literature, mathematics and astronomy and 
every needed art flourished among them. Speculative science and 
its companion, speculative philosophy, were not even born then. 

Mahalaleel was mourned and his mortal remains buried, and his 
name honored as it deserved to be, as one of the great ones of earth. 

He was succeeded in the government by that mighty prince and 
statesman, Jared, the mightiest giant of all Asa, jurist and ruler. 
He ruled 132 years, when death dissolved his relation with his 
people on earth. He was a born ruler and leader of men, a judge 
"to the manner born." He had the greatest genius for govern- 
ment and statesmanship of any of the great antediluvians. 

His was truly a quadruple temperament, combining the four lead- 
ing elements of our common nature equally into his one nature, 
making his a well-balanced, strong nature. None were better bal- 
anced at every point than was he, just the man then needed in all 
affairs. He was not as scholarly, perhaps, as the best, but was a 
great patron of learning, of all branches of knowledge then known; 
not a preacher, but a strong supporter of the divine worship in 
every place. As a judge and ruler he had the happy art of seeing 



98 A- STORY OF HUMANITY. 

through every case brought before him. So no one felt disposed 
to have a new trial. 

In those times the people were as they had been in this line from 
Adam, from the first, peacable and did not give the ruler and judge 
much trouble; willingly paid the necessary taxes to keep up the 
public affairs. 

In all his domestic affairs he was the same well balanced, strong 
man. As an old woman once said, "If a man could read the Bible 
through without having to stop to spell any of the words, and 
could eat a cold dinner on a washday without grumbling, she thought 
he was a great man." Not every one that is great in public is 
great also in the little duties of life. It takes both to make a 
character truly strong. It don't become a man that was born of a 
woman to be grumbling at the women nohow. I think a man will 
get more love to let that alone. 

He was just so, too, with all of his neighbors and friends, was 
also a man of strong, steady faith, of firm hope, and of constant 
devotion to God. 

His was an illustrious administration — ^none better since Adam's. 
The people were contented, prosperous, and happy under his rule. 

He died like a mighty prince of God. When borne by the rap- 
turous to the heights of glory, and brought before the throne on 
high, the mighty Judge and Ruler of all said, "Thou hast been 
faithful over a few things, I will make thee ruler over many 
things: Enter thou into the joy of thy Lord." 

Then Satan said to his host, "If we lose the politicians it will 
be hard on us." 

This mighty eaptain of his people was duly honored in death, 
by his countrymen. Interred were his mortal remains among 
those of the great patriarchs. And one of the highest monuments 
marked his resting place. 

Happy servant of God, and of men, long wast thou on the round 
of duty (962 years), posterity should do justice to thy name! Born 
to rule, thy mission filled, take thy reward. 

• Enoch, the seventh, successor from Adam, would have been the 
next ruling patriarch had he remained on earth till this time. But 
he received highest honors, and better wealth, than any government 
on earth could bestow upon him. He did not desire to rule nohow. 
It was gain to him. 

Methuselah succeeded his grandfather in Enoch's place in the 
government. The public affairs were in a happy condition at the 
beginning of his administration, which rule lasted to the end of 
his life (234 years) This chapter covers a period of 516 years 
to the inauguration of Methuselah, and a happy period of the 
world's history it was. Especially in this line of the race. This is 
a blank period in the history of Cain's posterity; so we cannot 
speak for them, in this period. The trend of Bible history takes , 



A STORY OF HUMANITY. . 99 

on in this case one of its peculiarities which shows it intended to 
follow the course of the Messiah. It is evident that the pen of 
inspiration designed to follow the flow of the royal blood of the 
seed of the woman ; and in that sense the whole Bible is a progres- 
sive history of Christ on His human side. He was the living 
spirit in the Scriptures from age to age, weaving them, as it were, 
a web around Himself, as He says, "Search the Scriptures; for 
in them ye think ye have eternal life; and they are they which 
testify of me." Happy is he who so finds. 



CHAPTER 20. 
Men Lay the Foundation for the Flood. 



It was now according to the chronology, about 1422 years since 
creation. As farmers often say, good weather is a breeder of bad 
weather; so a high degree of prosperity among men is frequently 
followed by hard times; which was the case, as the history shows, 
with this people. 

It was the will of God and the effort of the patriarchs to keep 
their own line separate from Cain's. But in process of time, as 
they multiplied and spread over the earth, they came closer and 
closer together until they got to mixing across the line of separa- 
tion. 

As to the posterity of Cain, the Bible drops them off after Gen. 
4:24, but I think they are meant in Gen. 6:2 by the daughters of 
men, while the sons of God there means men of the other line; 
here is ar blank of perhaps 1000 years of which we have no record 
except what Providence has kept hid under ground till recently 
discovered by government excavation and explorations in ancient 
Babylonia and Assyria, the lands occupied by Cain's descendants 
before the flood. 

We know not what they did in that period; but I would suppose 
their civilization continued about as it was shown in Gen. 4:21-23, 
unless they became wicked, which Josephus states as true, from 
tradition, I suppose. He says "they made wars upon the rest of 
mankind." Lamech, in Cain's line, was wicked, may have been 
violent, may have made himself a monarch in that line and a 
tyrant. 

I think what is found in those lands, in real date, by man given, 
before the flood, nor do we claim to know the exact date of the 
flood, was the work of the Cainites. The records there found on 
the clay tablets give accounts of kings and their wars. Josephus 
says the Cain posterity made wars upon 'th^ec i^st, and the Bible 

LofC- 



100 A STORY OF HUMANITY. . 

at 120 years before the flood says:' "The earth is filled with vio- 
lence," which was in the administration of Methuselah in Seth's 
line. In Cain's line the ruling patriarchs after Lamech may have 
assumed the name of kings; and may have had wars in their own 
line by divisions among themselves before they made any war out- 
side of themselves. Ruins of ancient cities, and libraries of burnt 
clay tablets with dates older than the flood, were there found. 
How old Cain was when he built the first city we are not informed 
(Gen. 4:17), but we know in the history a long space of time is 
often embraced in a short sentence. Cain complained that in his 
exile he would be hid from God's face, and the text says: "Cain 
went out from the presence of the Lord." That is where the Lord 
manifested His presence in the holy place of worship. And as 
soon as he could he built another where he was and dedicated it 
to the Lord in the name he gave it — Enoch. Religion was the 
foremost thought with them in that age. So it was in the first 
centuries after the flood. And again after apostolic times, as a 
certain writer says, "In those days, as St. Jerome tells us, any 
one as he walked in the fields, might hear the plowman at his 
hallelujahs." 

The wickedness of modern times was not known to them. It is 
true Cain slew Abel, which was very bad to be sure, but the devil 
got him to do it, and for this cause Satan is called a murderer 
from the beginning. The tragedy occurred so close to the begin- 
ning of time the inspired word calls it the beginning. As when 
he tempted Eve he is called by the same word a liar from the 
beginning, because that was so close to time's beginning it was 
not necessary to explain the little space between the two events 
at that distance in either case; and for that act inspiration calls 
him the father of lies. John 8:44. 

Yet the devil had more of a foundation than Charles Darwin 
had when he wrote that fiction, "The Origin of Species," and ofllered 
his thanks to anybody who could make it out for him, for he saw 
it could not be done while species remained unalterable. And if 
they were alterable in some, which thej^ can prove in none, it 
would not support his claim. And in that temptation the devil 
had a better showing for truth than any of the evolutionists have 
ever had for the false theory they try to set up. 

They can't show a single case where the species of anything has 
changed. None can go into a higher or lower species than where 
they are. In all the crossing of species in animals and fowls, 
by man when he lets them alone they go back as they were before. 
That is true in both the animal and vegetable kingdoms. God in 
nature operates all, holding all in his own powers, and there is 
no power less than His that could change them. Neither has He 
done it; nor is there any prospect that He ever will. Neither has 
there been any such long periods of time as they claim as neces- 



A STORY OF HUMAl^lTY. 101 

sary for the clianges to be made, which never have been made, 
nor will they. 

All that our government found is our people's, was discovered 
and brought home at their expense, and free for all to go and 
examine for themselves. Just so in regard to all those other gov- 
ernments. But there are some writers who try to build upon them 
exaggerated dates, though there is nothing in the facts to justify 
their hypotheses. All the opinions they give for dates earlier 
than those in the Bible rest only upon suppositions as to how long 
would it require debris to gather upon ruins to any given depth, 
or mud in the bed of the Nile, or of deposits at the mouth of 
Euphrates, by which to calculate. There is nothing reliable In 
such things, for it is impossible to get a uniform ratio by which 
to compute the time, because, under some conditions it would be 
greater than under other conditions, and no man could tell the 
difference. No one has ever been a vigil at any of those points 
to watch the results, and perhaps much of it was done by the 
flood. Not the flood of the geologists, which they claim was all 
over the earth, covering every coal-field, and as the coal is mostly 
in mountains, then the deluge they write about was above all the 
mountains, but the deluge of the Bible, which perhaps caused all 
the inundations they speak of in their glacial and diluvian pe- 
riods, with the most of the drifts and rich deposits found of skel- 
etons of animals and of mankind. 

The same is true as to the wearing of rock by a stream of wa- 
ter. There is no uniform ratio of the wearing away of the rock 
which any man can get to calculate by; for at times it would be 
greater than at other times, as when swollen by rain, melting 
show and ice, and the tremendous power of the flood of Noah 
which may have done the most of it in one year, and the melting 
of the polar ice which was loosed by the Southern or tropical 
waters, perhaps, and lodged in other parts causing the diluvian 
and glacial periods of geology, which would last in the coldest 
parts of the temperate zones many summers after the flood of the 
Bible had assuaged so men could live on the earth, producing in- 
undations of lands, and overflows of the streams of water, so it is 
clear as the sum of all the effects, that no one can get any ratio 
by which he can calculate how long the rock has been wearing 
away. Neither do we know but a volcanic, or seismic, influence 
may have opened the channel quickly and the wearing of the rock 
by the stream is small when compared with the primal cauge 
which produced the outlet for the otherwise pent up waters. Let 
any many think of the probable causes that brought the streams 
of water and their beds deep or shallow, with falls or not, to their 
present stage and he can easily see there is no chronology to be 
gotten from them. If silent nature in all these grand scenes were 
permitted to speak she would say "it is not in us; but In His 



102 A STORY OF HUMAJSIITY. 

word it is written glorify the Lord in your sphere, as we do in 
ours." 

If you were to go and study the process of petrification going 
on in caves it would be just so too. The rate would not be at all 
uniform. It is effected by conditions at work in nature at that 
place and sometimes the increase would be greater than at other 
times. And no doubt but it would be greater as the petrified col- 
umn increased in size, so there could be no ratio by which to count 
the years the development had been going on. No chronology in 
nature's caves. 

Nor is there in the coral reefs. There is no uniform ratio to be 
gotten from them to calculate how long their work has been going 
on, but as far as nature shows in them their work comes within 
the limits of Bible chronology. 

Chronology is no where got only in the handwriting of man. It 
has to come to us from those who then lived. Science and philos- 
ophy know it no more than do other branches of human knowledge. 
All supposed dates are nothing worth. 

All dates earlier than the flood, I would suppose, were made by 
those who lived before the flood. All later than the flood by those 
who lived since the flood, nothing found in nature contradicts the 
Bible, but all that is found in her helps to confirm the Bible. The 
Bible truly has more known facts in the hands of man to support 
it than ever before. Providence is bringing speechless nature 
more into His service than He ever did before. 

You may go to all the museums on earth and examine all "that 
has ever been found and there is not a fact which can be shown 
that contradicts the Bible. Not even the chronology as given in 
the Bible. All statements which claim more time than the Bible 
allows for are built not upon facts, but only upon suppositions. 

We admit there may be some mistakes in our calculation of the 
Bible chronology. We know there are some discrepancies in the 
tables of chronology. The first translation for instance, of the 
Bible, into Greek it was, was made by seventy- two Hebrew schol- 
are selected for that purpose — called on that account the Septua- 
gint — has more time than our authorized version. Then the Sa- 
maritan version of the Pentaetuch, the time table in it is greatest 
of any. All of these are calculated from statements in the sacred 
text, so there may be several centuries not accounted for in our 
authorized version. But Christians are not indebted to any out- 
side their own ranks for that discovery. 

The chronology is computed in this way, when Cain slew Abel, 
Cain was afterward separated from all the rest so far that his 
posterity were almost like, and were a different nation from the 
rest. Adam and Eve were sonless after this, until the birth of 
Seth, which event began what is called the first generation from 
Adam in the line of the descent of the Messiah. They were then 



A STORY OF HUMAJ^ITY. 103 

130 years old and Cain no doubt 129, being as is understood, about 
one year younger tban his father. Seth was 105 at the birth of 
Enos. 235 years from creation. Parallel, perhaps, with the birth 
of Tubalcain in the line of Cain. Enos was 90 at the birth of Cai- 
nan — ^Kenan revised version. Kenan was 70 at the birth of Maha- 
laleel. Mahalaleel was 65 at the birth of Jared, Jared was 162 
at the birth of Enoch. EMoch was 65 at the birth of Methuselah, 
Methuselah was 187 at the birth of Lamech, Lamech was 182 at 
the birth of Noah, which was ten generations from Adam in "the 
line of Messiah to come. These numbers added together make 
1056 years, and the flood was in the 600th year of Noah's life, 
1656 from creation. 

In the eleventh chapter of Genesis is another chronological ta- 
ble of generations in this same line after the flood, through Shem 
to the birth of Abraham, and other statements in the same line 
all through which lead in computing the chronology, 

Josephus lived in the time of the apostles — wrote his antiqui- 
ties after the dispersion of the Jewish nation. He also gives the 
dates of all events he speaks of.. Took them, he claims, from 
their sacred writings. His chronology differs more or less from 
ours; but the late publishers of his works have corrected his by 
ours. 

He was incited to write them because the Egyptian, Chaldean, 
and Grecian writers threw aspersions upon the Jews. The Greeks 
claimed antiquity; he said, "he would show them that the Hebrew 
nation was older than theirs." He traced the Hebrew people back 
through the patriarchal line to Eber-Heber, to Shem, Noah and 
Adam, which record is true. They have a line unbroken reaching 
back to Adam, which was the beginning of religion, of civilization, 
and of history. In none of these has a line been broken. We 
have them all in Christ to-day. He is the link that has, and now 
holds them together from the beginning unto the end. 

The Cainites lived in those valleys before the flood, and the 
Shemites after the flood, following the customs of the country as 
their predecessors did before them. May have in some cases built 
above the ruins of the antedluvians without knowing of it. From 
this country Abram was called of God to go to Canaan to conserve 
the true religion in the seat and centre of it before the flood, 
which was God's land, hallowed by many sacred memories in the 
long ago — quite close, some of them, to time's beginning. 

In the Assyrian explorations the earliest dates reach back to 
about 2000 years before the birth of Christ. And of course that 
account of the flood there found was written since that event 
and is a witness of the truth, given so much more perfectly in 
the Bible. And from the Bible it may have been taken. 

Sons of God in Genesis 6:2 were the other descendants of Adam 
than his descendants through Cain; while the daughters of men 



104 A STORY OF HUMANITY. 

were the posterity of Cain. They intermarried, which was against 
the will o¥ God, and the custom of the time, and it brought on a 
bad state of affairs. As now many are only nominally Christians, 
so then on the other side from Cain's some were called children 
of God who were not so in a spiritual sense, while all- of Cain's 
posterity were designated children of men. Cain himself consid- 
ered that he was separated from God's family when he was exiled; 
and his posterity consented to this designation. The one being 
called after God, the other after men. In Deuteronomy, 14:1, all 
the congregation of Israel are called children of God; so in this 
chapter, when as yet many of them were not converted, but all 
of the Cainites were called children of men. 

More anxious were those good patriarchs to prevent intermar- 
riage between the two lines than to prevent trade and other as- 
sociations. But finally after the death of all the great patriarchs, 
except Methuselah, they broke over. The breach came not from 
Cain's side this time; but from the other. Allured by beauty they 
dared to break custom's limits. The sons of God married the 
daughters of men. A higher civilization sought affinity with a 
lower; and as usual in such cases, the lower degraded the higher 
instead of the higher elevating the lower. 

It is said that mulattoes are not only more homely, but are 
worse than the black negro, so the result of this cross was worse 
than the pure Cainites themselves. They were all white people, 
however, the word Adam had a reference to a ruddy, or fair, com- 
plexion, and both male and female were called Adam at first in a 
general sense, but the one was better than the other, far more re- 
fined and cultivated, and lost by the amalgamation, which deterio- 
rated and hastened them to destruction more than anything else. 

Such unions had been forbidden of God, hence He withheld His 
gracious help from their offspring. They for lack of better sense 
applied their genius, and wit too, in evil things. Became giants 
to do evil, as those before them had been giants in doing good. 
The parents purposely doing wrong, their wilfullness would be 
naturally imparted to their children, so by the laws of heredity the 
next generation would be, as it was in fact, worse than them- 
selves. Becoming more bold "took them wives of all which they 
chose." What they could not do lawfully they did unlawfully. 
That is, every one did as he pleased unless somebody else pre- 
vented him. Those very sons of God loved pretty women, and 
wherever they found one they married her although it was against 
the time honored custom to marry one of Cain's race. Sometimes 
two or more of them strove for the same woman. Nor did the 
woman care for it. They loved to have it so — when they were the 
admired ones. By the laws of association and heredity the next 
generation was worse than this. 

The successful ones were renowned; for the false idea then pre- 



A STORY OF HUMAJ^ITY. . 105 

vailed which estimates a man, or woman, according to their ma- 
terial possessions. Honored them whether good or had, whether 
they got their wealth honestly or not, losing sight of the mental 
and moral standpoint of worth and merit; having too "men's per- 
sons in admiration because of advantage," (Jude 16), rated the 
physical above the mental and moral. Were not afraid to speak 
evil of dignitaries, indeed, bid defiance to government, regarded 
not man nor feared God. Inspiration calls such "brute beasts," 
(2 Pet. 2:12), having only the traits of fallen human nature, not 
relieved by grace, are fitly called children of men. Later such 
were called children of Belial. 1 Sam, 16:1, and 13:12. When 
our Saviour preached to such He called them children of the Devil. 
John 8:44. 

Many of them became money powers, getting it by extortion, 
sometimes by violence, succeeding as traders, as acquirers of 
wealth, they were greatly praised in all the earth; for this was 
the only age that had given prominence to the acquisition of prop- 
erty, and by far the greater part of them had gone blind on 
that subject. "The love of money is the root of all evil." Money 
now reigned. It was the god of the old world. A god of destruc- 
tion, too. Satan kept their eyes holden so they saw neither harm 
nor danger in it. 

The spirit of the age was for one to get all he could — blinded 
by covetousness they praised him most who got the most. It was 
therefore an easy thing to get renown. Having lost the true sense 
of honor, they gloried in fame even if it was obtained by violence 
to others. Wealth, office and salary, were acquired by violence — 
violence against conscience, against justice, against honor, against 
virtue, against humanity, and against the Almighty Himself. Suc- 
cess was their only motto. Every phase of society except a little 
knot culminated to destruction. They made the flood necessary. 
It was obliged to come. 

Although Saint Peter says God brought in the flood upon the 
world of the ungodly, the book of Genesis shows that they were 
ripe for destruction, and in justice it came. Neither did it come 
suddenly. The Judge of all had warned them of their remisness 
in duty to Himself and to each other, and of the danger of sin 
by punishing Adam, Cain, and sending trouble upon Lamech, in 
Cain's line, and ill prosperity upon them in Seth's line, time and 
again; oft sending sickness among them in both lines, and sorrow, 
bereaving them of their tender offspring, causing not only the old 
to die, but also the young, and perfectly innocent at that. He vis- 
ited in drouths, hard times, scarcity of all the necessaries of life, 
at various times, as is shown in the history of both lines of the 
one race, and last of all having threatened them with the flood 
He yet waits 120 years for their repentance under the preaching of 
Noah, and the prophetic and concrete warning — the building of the 



106 . A STORY OF HUMANITY. 

ark. So they might have prevented it if they had taken, warning. 
Noah and his family prevented their descruction by taking the 
warning a kind Heaven sent them, while his brothers, sisters, and 
other relatives perished in the flood, because they did not flee the 
then coming wrath. 

The Almighty meant it, too, to be a warning to all who should 
live after them. But now, as then, Satan, pleasure — the present 
moment's pleasure — and the love of money blind many so they see 
not spiritually, and mock at their own coming destruction. For 
as it was in the days of Noah, so also will it be when the Son 
of Man Cometh. Then they went on with all their worldly enjoy- 
ments and sins to the last, so do men now. And many will until 
their sad end comes. 



CHAPTER 21. 
The Decree. 



It was now 114 years since the administration of Methuselah 
began. Such was the situation then present that a council of the 
great Godhead was called in Heaven to consider the moral condi- 
tion of mankind and what is the best thing to be done. Gen. 6:3-7. 

The Spirit shall not always strive, even with the better side of 
them, for they also are flesh as well as the rest; they too have 
become to follow after the flesh as well as Cain's posterity. They 
are all gone astray. Ruler as his people, preacher as his flock, 
men of corrupt imagination are they, and full of violence to get 
gain— it is repentabl,e all. Their destruction at the end of 120 
years shall come— come to all flesh. Thus was the decree. 

Perish all the human and beastly race. 
But for mercy, leave a wide place. 

The throne prepared to execute that decree. The angel Gabriel 
was sent to ring the royal proclamation through the earth. Noah, 
the preacher, though now slack in duty and low toned in his spir- 
itual status, yet correct in morality, heard, trembled, prayed. .Hab 
3:1, 2; Is. 66:1, Ez. 22:30. Now the Lord informed Noah that the 
decree embraced all; but because thou hast believed, thou shalt 
be saved. Gen. 6:8. He was justified by faith. Heb. 11:7., "And 
because thou hast thrown thyself between me and all flesh in this 
breach my wrath shall be abated a little; and I will send you to 
preach the flood-— the decree allows them 120 years respite." 

It is agreable to the genius of the Old Testament for the Lord 
first to inform the prophet of his judgment threatened against the 



A STORY OF HUMANITY. 107 

people; and it was the prophet's duty to ■warn the ruler and the 
people. Noah was then the preacher and prophet, and the Lord 
informed him what He had determined to do, and sends him to 
the governor and to the people to preach righteousness to them. 
The notice is given in advance 120 years. Noah was commis- 
sioned to preach it. It is similar to every preacher's commission 
to-day. Noah appealed to them with judgment to come within 120 
years. Jonah's limitation was 40 days — it secured immediate re- 
pentance. The flood would have been stayed if they had repented. 

In long-suffering did mercy plead, and did justice wait, while 
the ark was preparing; and in long perseverance did Noah preach 
the flood until the holy days of grace were expired. St. Pet. 1, 
3:20. It would burden the most eloquent pen to record the cor- 
ruptions of the times, as well as the labors of Noah, and the pa- 
tience of God. 

All animate nature sympathized with man in his downward 
course and sank along with him. Gen. 6:11-13. The stronger of 
beasts by instinct caught man's spirit and example and began to 
fight the weaker; which their Maker had never authorized them to 
do. ^So with the birds they strove in winged violence one against 
another; so too in the world of insects. All flesh had corrupted 
its way upon the earth. Violence prevailed upon the earth, among 
men, beasts, birds, and insects; and among the reptiles on the 
land; and a just Judge passed the death sentence upon them all. 

The corruption and violence had not extended to those in the 
waters; hence they are not mentioned in the decree. They could 
resist the chosen element of destruction, were saved, so when those 
saved in the ark came out and for the first time were authorized 
to eat animal food, found ample provision in the waters, which 
was well for them in their now changed conditions. 

"When "Noah found grace in the eyes of the Lord" every re- 
deemed spirit in heaven rejoiced, and Enoch and the angels like- 
wise. Luke 15:10. They had all watched the throne in great in- 
terest ever since the decree was passed, and the more so as it 
embraced all. O, what intense sympathy hung over all ranks in 
heaven on account of that decree; and when infinite wisdom and 
perfect love found a way to save even a few of the human race in 
this fearful crisis the great suspense was broken, happily broken, 
and all in heaven rejoiced with exceeding great joy, for all the 
angels loved the race of man, and their kindred spirits and Enoch 
were moved in strong pity for them. The Father said, "The Seed 
of the Woman hath done this." Then Eve outshouted them all. 
They all from earth felt like their mighty Advocate had won a 
great victory for their race, as Abraham's prayer afterward offered 
to Him prevailed to save a few in Sodom, and doubtless the patri- 
arch thought of Noah's success against this decree while he plead 
to the "Judge of all the earth" for the righteous. 



108 A STORY OF HUMANITY. 

When this decree, the destruction of all, was in suspension every 
devil in hell wore an air of contemptable joy, as far as a devil 
can feel joy. But as soon as the Seed of the woman prevailed to 
save a few a universal change passed over every countenance In 
hell, for they were sorely grieved to see redemption still alive and 
at work in the race. 

All of this was in the administration of Methuselah and in the 
ministry of Noah. All the other great preachers had passed away 
and the historj^ does not mention any more, though some may 
have preached whose names are not recorded. 

Now the work of building the ark went on apace. It was in the 
land of Canaan Noah lived and wrought, the home of all the great 
patriarchs before the flood except those of Cain's line. Here was 
the gopher wood, cypress out of which it was made and the slime 
with which it was pitched within and without; here it rose, float- 
ed the high seas of the flood. In this land of renown did Noah, 
every returning Sabbath, preach the coming flood. But then, as 
now, men did not know mercy's limits. Deity saw best to allow 
only six score years at farthest; the throne so decreed. 

As the work progressed on the ark the news spread everywhere. 
It was a new invention, people came from all quarters to see it. 
Then Noah would give them the benefit of his faith and example; 
so would his great wife to the female portion of them. Thus they 
saved themselves and their children by His grace. Heb. 11:7. 
But of all others they had toi wait the longest for an heir. 

It was well for them though as a preparation for the long, pa- 
tient toil of the coming j^ears in their faithful works for the whole 
human race, and came in the very niche of time for their encour- 
agement. Truly little did they know of the length and breadth of 
the good they were doing! 

Of age was Noah full 500 years before to him a child was born, 
an heir was given, hence they named him Japheth, meaning 1^ 
that persuades, for they believed he was given to them in answer 
to many prayers; that their prayers virtually persuaded the Lord 
to do so. And truly his name was prophetic of the fortune of his 
posterity, for as an eloquent orator they are persuading the rest of 
men to-day to pure religion and high civilization, and now another 
prophecy is being fulfilled. G-en. 9:27. For God is enlarging the 
tents of Shem and Japheth is dwelling in them with him in Christ- 
ianity, in higher knowledge, better forms of government, and hap- 
pier methods of life. 

The Lord often doubles His blessing, so another year brought 
them another son. He was born in summer of that famous year; 
and a scorching, hot summer it was, very dry, exceeding any on 
record for heat and drouth. So they named him Ham to com- 
memorate that event, as Ham means heat, burnt, black. 

God meant it as prophecy, which it proved to be. His paprents 



A STORY OF HUMANITY. 109 

did not mean to afflict him; it was the Lord who superrules all 
that rule . 

A year from this the Lord remembered them again and gave 
them another son. When he was born men were eager for re- 
nown, accepting all they could get even of low order, physical, 
sensual, rather than literary, moral and spiritual renown, which 
comes from God rather than from man. But they sought wealth 
and honor which comes from men, a sad departure from the truly 
renowned wo lived before them. Hence they named him Shem — 
renown — which embodies the spirit of the times. Providence made 
it prophetic of spiritual renown, which was bestowed upon Shem 
and his posterity. 

According to the accepted chronology it was now about 100 
years before the flood. Methuselah was living and ruling over all 
except Cain's descendants; Lamech, his son, and father of Noah, 
was still alive and doing all he could for his country in public 
affairs as well as in private. They were good and great men, and 
did all they could to restrain the populace from violence and from 
"every wrong. 

The government was weak in this, the Lord did not authorize 
man to take human life for any kind of crime until after the flood. 
Then as if He would strengthen human government He authorized 
man to take, by due process of law, life for life. And His moral 
government had become much weakened over them in the fact 
He allowed them to live so long, which was well in the first ages, 
but now they had fallen from the old standard of human life and 
were abusing the blessing of length of days, and the Lord to 
strengthen His moral government over men shortens man's life 
on the earth, to take effect, more or less, rapidly after the flood, 
adapting his dealings with mankind so as to meet all emergencies. 

By right, as by custom, Lamech was entitled to the govern- 
ment after his father, but dying before .his father he did not 
reach it., He was very meek, entertained a very poor opinion of 
himself; would have made a timid ruler. He died none too soon 
for his own happiness and the good of his own posterity. He had 
the honor of being recorded as an ancestor of the Messiah. Luke 
3:S6. 

As a helper in public affairs, civic and spiritual, he exhibited 
many excellent traits of character; was very conscientious, strict- 
ly honest, humble in heart, poor in spirit. Personally, he suffered 
much in his physical and spiritual natures. His faith and hope 
and love toward God and men was real, but never demonstrative. 
He was ever fearful to claim much for himself. Therefore, had 
a great deal of uneasiness in his feelings, as if God was not always 
present with him, caring for him, feeling for him and supplying 
all his need. Constantly living an upright, holy life for the last 



110 A STORY OF HUMANITY. 

century, yet he was always, more or less, fearful lest lie would be 
lost in eternity. 

When the first warnings of the near approach of death came to 
him he was very uneasy for fear he was not prepared to meet the 
issue. But by and by all the uncertainties left him, he triumphed 
so! As soon as the redeemed and the angels were permitted to 
speak to him, they said: "Lrong have we sympathized with you, 
and you have done well for a nature so weak." The Son of God 
praised him also. He received the high reward of him that is 
poor in spirit. 

The devil said: "When you let such weak ones as Lamech suc- 
ceed, and that against such odds, it is hard on our side. You all 
must do better." 

Though he was not a ruling patriarch he was as a prince so 
long and as an heir apparent to the highest seat they could give 
him, and came so near reaching it, they honored him as a ruling 
patriarch in his death with obsequies befitting, and all after 
honors. 

Agreeable to the chronology Methuselah lived yet five years, 
969 in all, and Lamech, his son, stopped at 777 years. Nor need 
we suppose they were feeble physically or mentally doty. Me- 
thuselah was a good man, a strong character, a good administrator 
of the government, especially in the first part of his rule. After- 
ward a state of things were precipitated upon him which pre- 
vented him from doing as he would have otherwise done. 

Providence also sent many hardships upon the people in the 
latter half of his rule, by withholding the customary rains. Drouths 
and short crops followed on account of that deterioration of so- 
ciety then prevailing which had laid the foundation for the disas- 
ter of the flood as the final result, as so many sanctified measures 
in His Providence to obviate, if they repented, that calamity. 

In that period times were hard, money scarce, men strove 
against each other, as always in hard times men will press one 
another and complain of their lot. The doctor says: "They pay 
everybody but me;" the editor says, "They pay everybody else but 
me;" the blacksmith says, "They pay all but me;" the preacher 
says, "They pay everybody before me, and then say they have 
nothing left." But the miller is the happiest of men. He works 
for cash, when the corn is ground the bill is settled. 

Methuselah stood, as his name implies, as a monument of justi- 
fication of the ways of God toward man, "man sent his own 
death," God is clear, and is bringing the flood upon himself now, 
and God will be justified in it. 

He died as a patriarch dieth, full of days, full of honors, full of 
spiritual blessings. His son, Enoch, the translated man, was the 
first to meet him at the beginning of his shining way in eternity. 
Presented him to the throne. The Son of God said: "Long have 



A 8T0RY OF HUMANITY. Ill 

you borne, and that after a faithful manner, the burdens of earth, 
and so long hast thou stood as a defence of the ways of God to- 
ward men. Now enter thou into the eternal rest and honor of 
thy Master." He was congratulated by all the redeemed and the 
hosts of angels, and welcomed by all to the realms of light and 
glory. 

Satan said: "We'll have to concede it to them, but he had a 
hard tug to get there, for we worried him a sight. He gained a 
great victory." 

His generation honored him in death. His remains were laid in 
great respect with those of the ruling patriarchs and monumented 
high. 

The fact that none of those great patriarchs, so long-lived, the 
truest nobility of the race, were never idolized or deified in any 
way, is one of the many proofs that idolatry did not then exist; 
no, not till after Noah's age, or they would have worshiped him. 

Now a man can improve in his well chosen profession until he 
is fourscore years old, but think of a man living eight or nine 
centuries, what improvements he might make. Doubtless there 
were giants in those days, not only in length of age, but as 
preachers, scholars, statesmen and rulers. Four of them were 
great preachers. Two of these four had the gift of prophecy — 
Enoch and Noah. Many of them no doubt made great proficiency 
as scholars. 

The manifestation of Deity to them was frequent. This much 
is recorded on that subject: He conversed with Adam and Eve in 
the day of their creation, again in the day of their transgression, 
and yet again in the day of their expulsion from the garden. To 
all of them in Abel's sacrifice, to Cain in his guilt, in his danger, 
and in his sentence of exile. In the presence of the Lord must 
mean the Lord revealed in public worship, called, "The presence 
of the Lord." Cain understood that in his banishment he would 
be separated from it, not yet understanding that he could have 
His presence where he was to go. But he must have found it 
there, as Moses said, "Let us not go up unless Thy presence go 
with us." Ex. 33:14, 15. Cain in exile names his son Ehoch, ded- 
icated to God, it must mean; named his first city Enoch — dedi- 
cated. He must have then invited God into his family and into 
the city to dwell with them in what is called His presence. The 
name Adah has reference to an assembly, and their first assem- 
blies were for the worship of God. The name Mehujael means 
who proclaims God. By so much do we see He was with Cain 
and his descendants perhaps for four centuries. 

In the other line Ehoch, "the seventh from Adam," walks with 
God 300 years. Others saw His presence as well as Enoch in this 
long walk. Enoch's translation, known to all, was a manifestation 
of His presence and power and glory to all at that time. Then to 



112 A STORY OF HUMANITY. 

Noah 120 years before the flood, and during all of that eventful 
period, and at the end approves his work, nestles him and all the 
privileged ones in the ark and shuts them in. Truly many, many 
were His revelations to them. And O, how happily written! 



CHAPTER 22. 
And the Flood Came. 



After the death of Lamech, his father, and Methuselah, his 
grandfather, Noah felt lonesome as to having suitable companions. 
His sons, however, were then well nigh a century in age and 
pious. Their wives were likewise pious. These eight true fol- 
lowers of God were much comfort to each other, and as His ser- 
vant, Malachi, says of His followers in an after age, "spake often 
one to another." Mai. 3:16. 

Noah was the successor of his grandfather in the government. 
According to the chronology he came into that oflice about one 
year before the flood began, all things thereto belonging were in 
his possession. It was well to have him come to authority in time 
to save the public records as he did or all the wisdom of the past 
would have been lost, except what Noah and his family could 
have retained in memory. But Noah believing the flood was 
coming would naturally preserve them in the ark, even if the 
Lord did not order to do so. It is very probable that the Lord 
had him to save the archives of the government and all their 
records in the ark. The records given in the book of Genesis 
being found only in the hands of the Hebrews, all others having 
to acknowledge they got theirs from them, is one among the 
many proofs that the Hebrews are in line, as are no others, with 
the antidiluvians, and that their language was the flrst and the 
one speech of the world until the division of language 
at the tower of Babel. They retained the antediluvian custom of 
naming children according to some peculiar circumstance at the 
time of birth, and the child's age was parallel in history with the 
event. 

Some writers say the Hebrew is a Shemitic dialect. I believe 
it is the main Adamic, Noahic language, and that the Phoenecian, 
Chaldean, Arabic and Canaanitish are kindred branches from that, 
and that it is the mother of all languages. There, is no proof that 
any language was ever evolved by man; it is all the gift of God 
to mankind. 

As it was afterward called it was in the land of Canaan Noah 
lived and wrought, but he traveled throughout the whole populated 



A STORY OF HUMANITY. 113 

earth for twenty years before he began t±ie ark, preached and warned 
mankind of that great calamity, as Josephus calls it, the coming 
flood. Here in the land of Judah he found the gopher wood, 
cypress, easy to work, light and durable, out of which he made 
the first of all ships, the famous ark, and the slime — bitumen — 
with which he pitched it within and without, which was after- 
ward used by the Jews so much, it was called Jews' pitch. Here 
he cultivated and taught the true religion of all the great patri- 
archs before him, all of whom lived in that land.' 

His faithful wife, keeping her children from associating with 
Cain's descendants, had her sons to marry wives of Seth's line of 
descent. Truly, and deservedly, is she embraced in that high 
compliment passed upon Noah by the Almighty Himself. Gen. 
I 6:9, 7:1. They had violated no law in this respect; stood for 
pure religion, carried across the deluge, and planted it "pure and 
; undeflled" in the New World. 

Full twenty years did a merciful Providence wait for their re- 
pentance under the preaching of the flood by Noah and the striv- 
ing of the Spirit; then, when as no signs of betterment appeared 
I in them. He proceeded with the plan of saving a few and destroy- 
I ing the rest. Now He instructed Noah to build the ark, promises 
to save him and his wife, his sons and their wives in the ark. 
, Then Noah began in that enterprise, and was 100 years in building 
I the ark. 

i That was a strange, a striking Providence, bordering quite on 
t to the miraculous, that caused the beasts to come voluntarily to 
I Noah, in pairs, a male and female, of each species of ordinary 
animals, and of the sacrificial kinds in sevens, of each species 
(Gen. 6:20, 21, and Jer. 8:7), and likewise of fowls, the common 
by pairs, a male and a female, of each species, called as were the 
beasts unclean, and the sacrificial kinds by sevens of each spe- 
cies. 

Each of its own accord went into the room prepared for its 
kind, found provisions, herbs, grain, fodder, hay, nuts, fruits and 
vegetables suited to its nature and habits of life, in sufficient 
quantity for each, while the flood should last. The Lord called 
them and they came. Is. 1:3, 2 Pet. 2:16. Thus by instinct re- 
proving reason in its unbelief, and rebuking the madness of that 
human generation which persisted in its obstinacy to their own 
destruction. 

Those odd -beasts were for immediate sacrifice after the flood; 
the others of the clean, as well as the unclean, were for the re- 
production of their kinds, for man's use as he should have need 
of them, and to fill their alloted places in on-going nature. Like- 
wise of fowls. The odd were for the earliest sacrifices after the 
flood, all the rest for reproduction, for man's use, and for God's 
claims in sacrifice. Up to this time man had not been authorized 



114 A STORY OF HUMANITY. 

to eat animal food of any kind; none, therefore, were aboard for 
that purpose. 

. But few believed the flood would come. Everything went on 
among them as ever before. As our Savior says: "They married 
and were given in marriage until the day Noah entered into the 
ark," and adds, "so shall the coming of the Son of Man be," or 
the end of the world. No doubt but those last days before the 
flood were as calm and as fair as ever days were, and the very 
day of its beginning may have been as bright a morning as ever 
was, and all nature as orderly, true and faithful as ever she was 
in all her charges and trusts. 

After many long and tedious years of work the ark is finished 
at last, the years of respite are ended. Still mercy adds other 
seven days of grace more than was promised. Therefore it was 
a week after the ark, with all its precious freight for the New 
World, was closed before the flood began. 

God shut the door, but no man or woman saw the hand that 
shut the signal door against a lost world. It appeared to go to of 
its own accord, but it was Providence. It was shut as He only 
could shut it. There was no more coming in nor going out. It 
was water-proof; safe against all the violence of the coming 
flood. 

And the door was shut against all who were without. Duet. 
13:24-30, Matt. 25:10-13. It would seem that all this were enough 
to convince them that something was a going to happen; that the 
hand of God must be in this wonderful movement of man and 
beasts ; the one by faith and reason, the other by instinct and 
impulse. 

To think of all kinds of beasts and of birds coming from all 
parts of the world, and starting in time to arrive according to the 
schedule, would, it appears, be enough to excite at least investi- 
gation. But not so. It only made them do worse. The preacher 
is gone, no- more meetings; the judge gone, no more courts; the 
governor gone, no one to enforce the law. All were turned loos6; 
laughed at the idea ; thought Noah would see his mistake and 
come out, and they would have a good joke on him; said they 
would have a good time; went a frolicking sure enough now; had 
weddings and wedding feasts until the flood stopped it all. That 
last night before the flood, the last which saw dry land, was a 
time of mirth and hilarity. 

The very day Noah entered the ark several marriages were 
celebrated, even in sight of the ark, with pomp and ceremony, 
and daring against Noah, against his faith, his warning, his ship- 
building, and the feasts by custom lasted seven days. So their 
last days were spent in a sad neglect of preparation for the end. 
When the wicked old giants were asked to give their daughters in 



A STORY OF HUMANITY. 115 

marriage, they said yes, in bold defiance to Noah and his warning 
about the flood. 

But why does He wait seven days after all are ready? It means 
if they now repent I will stop all the proceedings against them, 
even if the word of threat falls to the ground, as afterward it did 
in the case of Jonah and the Ninevites. With wonderful patience 
and forbearance did mercy yet wait through these last days. But 
when the seven last days were expired not another had repented, 
they were doomed. 

With uplifted hand justice stands, but cannot let the stroke fall 
till mercy retires. It is enough! All, all outside the ark are sen- 
tenced to destruction. When the time was out the signal was 
given to the executing angels to begin proceedings. Immediately 
there were tremendous earthquakes all along the shores of the 
Mediteranean which shook all the hills of Canaan, that made Ara- 
rat and Hermon tremble to their foundations, for "judgment must 
begin at the house of God." Then terrible earthquakes all along 
the Euphrates and Tigris rivers which waked up all the tribes of 
Cain; then tremendous volcanoes were turned loose at the bot- 
toms of all the oceans. It was fearful, but it was the grandest 
cannonading ever heard. 

The Lord called for clouds to ascend from all the waters of 
earth to supply rain for the occasion. There rolled up the dark- 
est, most fearful clouds ever seen. 

^hen the signal was given to Gabriel to let loose the rain it did 
not, as usual, distill in drops, but the cloudSi wfere rent as if windows 
were punctured in them and the water fell in sheets, cloudbursts 
and waterspouts. It was so dark now that none dared to venture 
out, nor could have seen his way if he had have tried to go. The 
thunder was heavy, loud and deep, the lightning fearful. "The 
rain descended, the floods came, and the winds blew;" "All the 
fountains of the great deep were broken up and the windows of 
heaven were opened." Wonderful waterworks these! But the 
occasion was great, and the means must be lidequate, A world 
was to be drowned. The supply must be suflScient. It was awful! 
But a grand scene to the eye of a comfortable beholder, if there 
could have been one. 

The flood is turned loose, the impious waters madly rush over 
the graves of the great and pious dead, and as with ruthless hands 
persecute* every living thing upon the earth. But none with das- 
tard hands try to break into the ark. If they had miraculous 
power would at once have paralyzed the arm that essayed the 
effort. 

To raise the water fifteen cubits above the highest mountains 
would create a demand that would equal the greatest depths of 
the oceans. It was like turning the world upside down. It re- 
quired a height of water equal to the greatest depths of the 



116 A STORY OF HUMAJ^ITY. 

oceans to cover the highest mountains, a complete reversal, for 
the time being, of the order of the natural world. 

There were thousands of waterspouts, cloudbursts and quite as 
many landscapes, for the Lord was wroth, and he did not spare. 
The streams thus newly made rushed and foamed, leaping from hill 
to valley, and from mountain to plain, in maddening fury, sweep- 
ing everj^thing before them, to say nothing of the overflowing of 
the regular natural streams of water. The scene was terrific, but 
a grand one. 

By the time two weeks had gone every living creature on ordin- 
ary ground and also on high table lands was swept away. Men, 
women and children were madly thrown together by the merciless 
waters and perished in great heaps, with animals, both small and 
great, likewise of fowls and birds. 

Fish were left out of the ark, water being their natural ele- 
ment, they were mostly saved, but many of the monsters of the 
deep perished, for they were thrown with mighty force against 
timbers and rocks and crushed to death, perished alone or in 
great heaps together. 

Great rafts of trees were torn up by the roots and left in large 
piles. Some in great fields, acres, square miles and leagues of 
land covered by them, and in the final settling of the mud torn up 
by the maddening waters, they were covered, and many of them 
buried very deep below the new surface of the earth after the 
final recedence of the water. • 

Rocks were torn away, both great and small, from their places 
and borne before the rushing, powerful waters, and thrown against 
each other with a great force and left in all kinds of conglomera- 
tion, many covered by sediment more or less deep and msLny left 
on the new surface of the earth when it app<?ared after the flood, 
especially on mountains, beautifully washed by the receding wa- 
ters, as their shapes had been beautified by the powerful and long 
action of the water on them before. 

Much land tilled by man before was sunk into beds for water, 
and much covered by water before was thrown up and made arable 
for man afterward. Many, many changes on the earth's surface 
were made. Lines of ancient geography were greatly changed, 
so much so that the wisest of men cannot tell where some places 
of note before were located at, all bearing testimony of the wrath 
of a just Judge against a guilty world. 

In two weeks more every island was overflown and every con- 
tinent was soon covered with water, for the waters prevailed until 
the tops of the highest mountains were covered, and the last 
refuges of beasts and men were demolished, one after another, 
until all, all perished in fathomless depths below. And on and on 
they rose until fifteen cubits above the tops of the highest peaks 
of all continents were covered and their timbers, too, so no land 



A r.TORY OF HUMANITY. 117 

birds found rest for the soles of their feet (Gen. 8:9, and 1:20-24), 
which was the extent of the divine decree, so that no living crea- 
ture could escape, except those whose natures could resist death 
by water, the chosen element of destruction. It was, under the 
circumstances, serious, yet it was a beautiful scene to see the ark 
afloat upon the tremendous, universal sea, a scene such as no man 
has since looked upon. No tent of man nor forest growth, nor 
island, nor continent, nor tops of highest mountains, nothing of 
earth, nothing but water could be seen, yet on and on she rode, 
carrying a living world in her bosom. Precious cargo! Our all 
of earth was in that, the flrst ship, except the old ship of Zion, of 
which she was a type. 

O, what stories could this, the second father of all mankind 
tell! He told them, and men believed them. 

No other captain at sea 

Ever made such a voyage as he. 

Did you ever see an ocean sunrise? Who ever had such an one 
as had Noah as he rode over the tops of Himalayas Many such 
had he, and sunsets, too. One could almost covet to be saved by 
a flood to enjoy such scenery. Our great ancestor had no idea of 
the service he was doing for posterty when he wrought by faith 
one hundred years in building that ark. From it men got the idea 
of ship-building. Its flrst trial was a great success; nor was it 
any of man's invention. It was, in pattern, handed down from 
heaven. Many a one of larger proportions, with heavier freight, 
has rode upon gallant seas^ but never did one land so sweetly as 
this. Without sail or rudder, without wood or coal, without wind 
or steam, without chart or compass, she rode over the most bois- 
terous, unexplored sea ever navigated, protected of Providence, 
guided by Heaven, she reached the intended haven, and as gently 
as a hovering dove she settled upon Ararat. 

O ye waters, having as in maddening fury prevailed over every- 
thing on earth except the ark and her precious goods, now let 
your appetites be satisfied, and return to calm repose. 

The spiritual scenery of the flood was pathetic, yet sublime. 
When the waters begun to rise the mothers cried, O! what will 
become of our babies! Lord, have mercy on us, and on the poor, 
little things! We ourselves have done wrong, have sinned against 
Thee, and in Thy sight, but these little ones have done no harm! 
Lord pity us! Forgive us, and save the souls of our innocent 
children, that have never done anything bad in Thy sight. O God, 
save our souls, too! If Thou canst do anything for us, help us. 
The men seeing and hearing all this quit cursing, and grumbling, 
and went to praying likewise. And there was the biggest kind of 
a revival. The flood was at hand, and it beat Noah's preaching 



118 A STORY OF HUMAN frY. 

all to pieces. They cried and prayed, were sorry for their sins, 
and believed. Believed that the flood was coming, and more be- 
sides — a worse future than drowning the life out here. My, they 
could not help believing. Had not a doubt about it. 

Mercy answered every prayer that the laws, and precedents, of 
the kingdom could allow. A host of angels were sent — rain nor 
any other material condition can hinder their work — to bring the 
souls of the infants and children which had not sinned to heaven, 
for of such she is. Never was parent bird more faithful in teach- 
ing her young to fly than were the angels in teaching and helping 
these newly fledged souls to fly over a drowning world to God 
above. For as it was, after this, in the case of Jonah and the 
Ninevites — in regard to the little ones touching the sympathy of 
the Lord^ — so it was with these spiritually. The Lord did not want 
to punish these innocent ones in any way whatever; but He would 
not the world stock with a race against His will begot. One 
reason — a strong one too — why Noah and all his were saved is be- 
cause there was nothing illegitimate in any of their family rela- 
tions. A warning to all others that they should be strictly vir- 
tuous in themselves and likewise in all of their relations with 
others. 

Then there were many youths of both sexes that had not as yet 
become actual sinners in practice. Their cases excited the pity 
of Heaven, and while their bodies must perish, their souls were 
in mercy saved. And mercy threw her wings over every soul she 
was allowed by the Throne to cover. And He who in after days 
upon the earth heard woman's prayer, blessed the souls of these 
praying mothers. And while those that could run and climb to 
high places to keep from drowning would hope and pray, repent 
and trust in the Lord — the God of the flood, and the God of all 
grace — Noah's God, who saved him alive, and his family also — 
though their bodies perished, their souls were saved. O, mightily 
did Mercy stretch her wings that da3^! And I waited, and it did 
seem, that even the worst of them would have a chance to be saved 
spiritually! Neither would the weakest of them ever backslide. 
With great concern I looked, and looked, and I did not see the 
devil get a soul of 'em. 

It made Mm so mad he has not got over it yet. It did seem 
once he would get them all, but when the flood came they found 
out as the Bible says, he is a liar, and quit him, and went on 
God's side. The devil was completely whipped and routed from 
the field. 

It was a gospel of mercy that saved them. Mercy yet waited 
while justice by slow steps proceeded to bring them within her 
reach. And mercy rejoiced against judgment. Jas. 2:13. Nor 
does 1 Pet. 3:19 teach anything to the contrary, for Christ by the 
Spirit preached to those people through Noah, who then were as 



A STORY OF HUMANITY. 119 

prisoners on trial, while the ark was a preparing, .in which respite 
they all might have been saved physically, if they had accepted 
the proclamation of allegiance then offered them, and in long-suf- 
fering of their sins sust?iined till the flood came. 

It looks like that was a baptist revival; but don't you know 
there was a forty days rain. 

The skeptics of the Old World lost all their doubts when the 
flood came; so the time is coming when these that are now will 
lose all of theirs: but will have fears enough. So with the so- 
called infidels — there are none such in reality — who fancy they are 
having a good time now; then they will have a plenty of sorrow 
— more than they will know what to do with. And so too will it 
be with those who try to oust the Bible by science or philosophy. 
Then they will despise it all. Will wish they had followed the 
guidance of that book which is the only chart and compass which 
points to the sure and only haven of eternal repose. 

The repentance of those antediluvians was true, because they 
had lost sight of everything else but the salvation of their souls 
which was now their one desire. The only thing then possible ex- 
cept to die the death for their sins and go. to eternal torment. 
There was hope of nothing else for them only the salvation of 
their souls. The preaching of death, and that at the door, was 
ringing, as in their ears, from the timv? the flood began. And the 
divine procedings were suflSciently slow, a purpose, to give them 
time to re-act and be saved through mercy as a denier resort, a last 
resource- 

All heaven rejoiced over the happy outcome of the flood in its 
spiritual results. The old patriarchs rejoiced to see the blessed 
fruits of this administration of justice and mercy ;- coming into 
heaven. The Almighty Himself rejoiced, for He saw His .plan was 
working well, and knew He could without any strain upon His 
great government forgive their sins and save their souls. He did 
not lose anything by the flood. Noah knew nothing, of it; nor 
could he, though a prophet divine, what would become of their 
souls. But in heaven above him was great joy, and in helL great 
disappointment and grief. . ■■fvv/' .^c-i.v/t; 

This was the first great and universal chastisement God-/ had 
ever sent upon mankind, therefore He allowed full play for the 
action of mercy in all the proceedings,' and it brought Him good 
spiritual results. He had, so to speak, calculated the end before 
the beginning. He was not at all disappointed, but the devil was 
the worst disappointed being I ever saw. In the next destruction 
of the race — saving the righteous and innocent little ones, such 
as can be spared for Christ's sake — sinners will have no time to re- 
pent. 

In this first the world was as young, as inexperienced, on which 
account justice lingered a purpose to give mercy more time to fin- 



120 A STORY OF HVMAI^ITY. 

ish her work. But in the next, the world will be as an old har- 
dened sinner and redeeming mercy will be as an exhausted sub- 
stance. Destruction will quickly come. The proceedings of exe- 
cution's work will be rapid, whereas in the first mercy worked af- 
ter execution began and rejoiced against judgment in her happy 
success. But not so any more, for mercy has her appointed end. 
She will yield the floor — will plead no more. Justice will dispatch 
them quickly. It will be sudden and without remedy. 

In regard to the extent of the flood it is said, "The waters were 
on the face of the whole earth." Gen. 8:9. Not on Asia, Africa, 
and Europe only, but Oceanica and America as well. And all these 
give evidence of the deluge and bear witness to the truth of the 
sacred history on the subject. And wherever man has gone the 
footprints of the flood are seen. Doth not nature teach him! Yet 
some have not faith enough to take in all the Bible teaches; hence 
they try to tone down its meaning, instead of crying, "Lord, in- 
crease our faith." Lu. 17:5. Mark what the Master answers 
there. They think it was not possible — or unnecessary — that the 
flood was over all the earth; and even the geologists believe in 
the universality, of a deluge at a certain period in the earth's his- 
tory; which was the universal deluge of the Bible, that nature 
everywhere bears witness to. 

The earth was deeply submerged in water yet on and on she 
rolled in her appointed course registering the days and the nights 
as afore. And Noah kept the time, nor durst he neglect morning 
and evening prayer, nor public worship, with its preaching on the 
Sabbath days during the whole voyage, which was full 150 days 
and as many nights — until the ark rested. The whole time a year 
and ten days over. For one hundred and fifty days higher and 
higher did the waters rise, then at the end of forty-six days more 
they had retired enough for the ark to touch the top of Ararat, 
so much higher then than Ararat did she ride; at such a height 
not a cloud was seen, and after such a storm never was there a 
clearer atmosphere; and how beautiful were the sparkling waters 
in the dazzling sunshine by day — ^soft and gentle by night. And 
sweet were the moonlight scenes by night. Nothing to intercept 
the view day or night. What a fine time they had to study astron- 
omy. 

The men aboard had suflScient time to feed and water all tha 
living creatures in their stalls; and to cast out at (the windows, 
which they would open and shut, all obnoxious matter. And the 
women prepared from the stores of provisions and water the 
needed meals, all taking the necessary rest and sleep at night. 
Happy passengers, though acquaintance, friend and relative, are 
left behind, you shall see their spirits by and by! And that, too, 
long before any relic seeker shall find their bones, to be speculated 
upon by any. 



A 8T0BY OF HUMANITY. 121 

Why did I not say the redeemed in heaven and the angels re- 
joiced when the ark came ashore Because they all knew the 
Lord would bring her safely through. It was no surprise to any 
of them. But there were many contingencies in regard to saving 
the souls of those drowned in the deluge, therefore a glad surprise 
broke in upon them and caused them all to rejoice when the sus- 
pense was over. As Cain, Kenan and Lamech were gladly sur- 
prised when they found they were finally saved, just so was it 
with all the redeemed souls in heaven and Enoch and the angels 
when God forgave the sins of those whom they loved, though their 
bodies must perish. 

It was a merciful Providence which brought the ark to rest 
where it did: 

For it was a high tableland on mountain height, 

Without growth of tree. 

Covered over with swardy grass; 

Good pasturage for the animals; 

There every living creature was provided for. 

As for man he had a plenty of "old store,'' 

Till by the help of Providence he could get more. 

Noah certainly had great faith to persevere as he did against 
such odds in doing the dictates thereof. So had his wife. Truly 
a great man was he; his wife as great in her sphere. Noble, too, 
were his princely sons, and their wives likewise. Without mighty 
faith could none of them have stood such risks as they did in the 
ark. Eight persons were then saved, soul and body together, as 
by water. 1 Peter 3:20. While it was the element of physical 
destruction to those without, the water was a means of physical 
salvation to those in the ark, and doubtless the sanctified means 
of salvation to the souls of those whose natural lives were lost in 
the flood. 

For the Lord would not destroy the innocent children of the 
men of violence doomed to natural death by the violence of the 
flood, nor did He willingly punish them in their bodies, but He 
could not afford to save a seed so ill to live in this world, and it 
was better to take these little ones as He did than to leave them 
orphans with no grown ones to care for them. Noah and his 
family could not have cared for so many after the flood. His ways 
are wise and good; just and right are His judgments. Their 
bodies will all rise in the resurrection day, and the Lord will have 
all the glory forever. 

And the flood came. For sublimity of diction, for naturalness of 
expression and force of impression, no merely human pen can 
equal the account given of it in the sublime book of Genesis. 
Read it for yourself. Ch. 7:11-24, and 8:1-9. 



122 A STORY OF HUMANITY. 

CHAPTER 23. 
God Is Merciful to an Infant World. 



The animals had become quite domesticated to the ark, would 
browse on the grass through the day and at night return to the 
ark, go into their rooms and lie down to rest. So did the fowls 
and birds likewise. They all loved her, for they knew she had 
saved them^ out of many waters. The women kept house in the 
ark for several weeks, while the men went out and searched about, 
but in vain, for old relics. Every night they would return and tell 
their wives all they had seen. After a few weeks they were able 
to recognize some places they had seen before. But O, how 
changed! In many places were great piles of drift wood, while 
other parts were damaged by drifts of sand, and others by great 
washouts. iMany changes were made in the channels of rivers and 
in smaller streams of Water. 

The beautiful garden of Eden vi^as either destroyed or buried by 
the sediment of the flood. So was the great river of Eden which 
watered the garden, out of which the four rivesr of the garden 
were formed. No geography since has shown anything of that 
garden except the rivers Tigris and Euphrates, and they had . dif- 
ferent sources and different channels from what they had at 
first. The lovely garden of Eden was seen no more, neither the 
river of Eden nor the sweet Gihon with its valley of grace; all 
Wiped from the map of the world. 

It was fortunate that the Lord kept them so long in the ark, 
for the earth would not have been prepared for them in less than 
a full year. It would have been deleterious to their health to have 
descended to the plains sooner. The Old World needed no deserts, 
but now there was so much decaying matter that it became neces- 
sary for the world to have deserts to help the seas by their salti- 
ness to purify the atmosphere of the habitable parts of the earth. 
So it was well that some deserts were made by the flood. What- 
ever conditions prevail in nature are for the best. If the time 
come^ when" deserts are no longer needed they shall by some 
ineans or other become arable. 

' 'There was no house nor shelter of any kind on earth for man or 
beast or fowl; so all were loath to leave the ark, and the Lord 
ordered Noah to clear the ark of every living creature. Then he 
had every door and window shut, so that none could get in again 
biit n6"v^ Avotild seek other quarters and spread abroad, and with 
their progenies fill the earth after their kinds, as He here com- 
mands all to do. Gen. 8:15-19. 



A STORY OF HUMANTTY. 123 

Under such circumstances it was well for all that it was : spring 
of the year as much as it was for all a year ago. By coming win- 
ter all could provide for themselves, which they did except what 
man provided for for his own use. 

The time was now fast approaching for the men to begin pre- 

I parations for the next year's crops. So they left their old, happy 

home in the ark and moved southward to a land of fertile plains. 

j All the domestic animals and domestic fowls followed them. The 

rest took the privilege of roving about, took to the mountains and 

I other jungles. 

There is one thing we should especially note: every soul saved 
in the ark was religious. Even while in the ark, during that 
whole famous year, they never missed a single morning or evening 
: without its family prayer and private, individual devotions, and 
thanks to Heaven when witnessing the wonderfl scenes of the flood, 
nor did they let a Sabbath pass withot its solemn, public worship, 
1 many other times did each one of them send up prayers and thanks 
' and everything aboard was hushed as into silent respect for the 
divine service, for it was the oflSce of Noah to feed the souls he 
had been the means of saving. Nor did he slack his hand from 
I doing so, and when God opened the door of the ark and the great 
patriarch of the flood touched terra Ifirma again there upon the 
height of the mount of deliverance he, first of all, reared an altar 
for sacrifice. It is said that Columbus, before accepting honors 
[i from men, gave public thanks to God for his success on the unex- 
plored Atlantic. Noah had passed through greater perils, had 
1 done a greater work, and first of all he must worship God with 
I befitting services. There upon Ararat's top rose the smoke of the 
I prescribed sacrifices. This was a thing most appropriate to be 
j done for they had had great deliverance and should first of all 
I things,, give thanks to the God of their salvation. And as did the 
i first, so now does the second world, begin with religion, history 
and civilization. 

When I had studied it and concluded that time began with the 
first spring season of earth, I did not know that any one else had 
thought it before since those who knew, Adam and Eve, but after- 
ward found that Dante seems to have thought so when he repre- 
sents the first sunrise to be in Aries at creation, which begins 
March 21st: "Aloft the sun ascended with those stars, that with 
him rose, when Love . divine first moved, those its fair works. 
. . . And the sweet season," spring, with its fragrance. — Hell 
I Canto, 1 verses 36-40. 

The time of the flood was an even number of years, without a 
fraction, from creation. The text is positive as to the time of the 
year and the month and the day of the month, and that time was 
reckoned from the beginning of time, it was according to the Crea- 
tor's calendar. In the R. V. margin. Gen. 8:11, fresh olive leaf 



124 A 8T0RY OF HUMANITY. 

plucked off by the dove, instead of being scratched up from the 
mud, is in proof of new growth, is evidence of spring. If it had 
been autumn, as some have supposed, the leaf would not be called 
fresh, which refers to a growing state. 

If a man is to be drowned, I don't suppose it would matter with 
him what time of the year he has to take the water, whether it 
is summer or iwinter, but it always seems shivery to take the 
water in cold weather. So it was somewhat of a mercy to be 
favored with spring weather when it began and the more when it 
ended. It was the first day of the first month of the 601 year of 
Noah's life, (Gen. 8:13,) when the waters were dried up from off 
the earth, an even number of years since the first day of time. If 
Christ died in the spring of that famous year, if he began his min- 
istry in the spring, if the Exodus was in the spring, if the flood 
began in the spring, if the New World began in the spring, then 
creation and time began in the spring of the first of all years. A 
happy new year to all saved in the ark was that and by His Provi- 
dence from the fearful deluge "it was meet that they should 
make merry and be glad." 

After Noah had selected a place most fit for them to settle 
down for work, he built an altar for the Sabbath services for them 
all to attend. At the dedication of it the Lord revealed Himself 
to them all, and had much conversation with Noah in the hearing 
of all the rest in order to get everything established as He wanted 
it to be. At this famous sacrifice, at the founding of the consti- 
tution of the New World, the Lord gave forth His approval, said 
in His heart, "I will not again curse the ground any more for 
man's sake, for the imagination of man's heart is evil from his 
youth; neither will I. again smite any more everything living, as I 
have done. While the earth remaineth, seed-time and harvest, 
and cold and heat, and summer and winter, and day and night, 
shall not cease." Gen. 8:21, 22. 

They got very close to Him then and felt the love and tender- 
ness of that great Heart; saw, as it were, its throbbing as it 
moved and yearned for mankind, as a mother bereaved of her 
children. Such a contrast now when compared with what they 
had been, it moves the divine pity to be more lenient, and He now 
lifts much of the Adamic curse for sin from all the earth, made 
it easier for man to live on the earth than before. This is the 
reason why that even the wicked prosper in secular pursuits, for 
He has so decreed that whosoever touches nature at the right 
points shall get a response from her. She answers to human 
arts. "He teacheth thy hand to get wealth." 

When He decreed that a sinner, like a prisoner in the divine 
government, should work as a penalty for his sin. He also decreed 
that that lawful work should yield him a reasonable living. "In 
the sweat of thy face shalt thou eat bread,'' carries in it a promise 



A STORY OF HUMANITY. 125 

that on this plan his bread shall not fail, that his water shall be 
sure, and his clothing likewise. It is in force as long as mortal 
man exists. To Adam it was so given, and the Lord now renews 
it with additional grants and enforces it while the world standeth, 
for the same reason He now "maketh His sun to rise on the evil 
and on the good, and sendeth rain on the just and on the unjust." 

The Lord now pitied man for his very weakness inhering in his 
moral, mental and physical constitution, "For He knoweth our 
frame: He remembereth that we are dust." Ps. 103:14. For the 
iniquity of his covetousness was I wroth, and smote him: I hid 
me, and was wroth, and he went on frowardly in the way of his 
heart. Is. 57:17. So it was before the flood, and now he proposes 
not to smite after that manner any more, but will use other 
means. Now their blood morally impure, they cannot much 
temptation endure. He suffers them not to be tempted ^ibove what 
they are able, but in pity for his own sake will help them to 
escape. Paternally He pities man in all of his weaknesses and 
in all of his inconveniences, and provides for all in all possible 
ways as He sees best for all, for depravity is hereditary, sin is 
contagious, vice sometimes sweeps through a race of people like 
an epidemic ; now in one form, now in another. After a genera- 
tion one form gives place to another, spreading over a country as 
a contagion. Man is depraved. Notwithstanding the best mental, 
physical^ moral ■ and spiritual culture, every thinking man will be 
convinced of his own innate depravity. 

There appears to be an immoral virus born in us, which is ag- 
gravated by our own sins. Youths, and perhaps children, unin- 
formed on the subject get into habits which inflame this natural 
tendency to evil before they know they are doing wrong; thus 
Satan seals them for his own while the unsuspecting parents 
think it is not time to begin to teach and to warn them against the 
dangers. As the plant gathers out of the soil the ingredients in 
the soil where it grows, so the forming being from the earliest 
incipiency, prenatally gathers in itself the virus in its parents, 
and it grows with nature in the offspring and when they begin to 
sin it is inflamed by sin and every act of sin inflames it more and 
more, and the power of resistence against the habit becomes less 
and less until the victim is led as a beast to the slaughter. Noth- 
ing can arrest it but grace and the source and means of grace. 
If he will, to these his Maker and Redeemer says, "I will heal 
him." That is the only way of escape. 

These sacrifices offered by Noah, now the living head of all 
mankind, typified the sacrifice of Christ, of whom Noah in some 
respects was a type. The Lord saw in Noah's complete sacrifice, 
embracing all sorts of creatures he had required, such a resem- 
blance to His Son's full and perfect oblation and sacrifice for 
mankind, that for Christ's sake He here removed in advance much 



126 A ^TORY OF HUMANITY. 

of the original curse for sin in all natural things; so that prophecy 
in the name of Noah was at least partially fulfilled: "This shall 
comfort us concerning our work and toil of our hands, because of 
the ground which the Lord hath cursed." Gen. 5:29, and in Ch. 
8:21, margin, says the Lord at this post-diluvian sacrifice smelled 
a savor of rest, for man's benefit, I suppose, rather than His own, 
and how much, if any, it affected the moral and spiritual condi- 
tions of men after the flood the scriptures are the only means by 
which we can determine. It is evident He here granted man bet- 
ter conditions in all temporal things than he enjoyed before. 

Favors were these unasked by Noah, voluntarily offered by the 
Judge of all for the benefit of all coming generations, covenanted 
to them as long as time should last, in a covenant made by sac- 
rifice. Ps. 50:5. For He said of Himself, out of His own heart, 
the imagination of man's heart is evil from his youth, as is also 
stated in Matt. 15:19, and the spring of evil. 

An evil imagination is a hard thing to control. I always pity a 
man that has to struggle against an evil nature by his progenitors 
in him begot. Surely the Lord pities him more than I do, not 
that I excuse sin in any of its many forms, but that I sympathize 
with every sincere soul that is struggling against it in all or any 
of its forms. It is far better, too, to resist unto blood or death 
than to do wrong. Heb. 12.4. 

I have seen some who came from low-down parents prosper in 
religion, "run well for a season," or for a long while in some 
cases, sustaining repeated falls, yet came down by the very pres- 
sure of heredity that is against their personal success. Whether 
they will ever rise again I do not know. But if they do finally 
overcome it is enough to make the angels rejoice. Just so with a 
man who gets into a bad habit before he knows it is wrong, but 
when he sees it is wrong tries to quit it. Full many a time has 
he been whipped, yet full as many has he risen and fought again. 
iMany in this world blame him, but Jesus pities him, and when 
he overcomes all heaven will ring with joy; yea, when he gets 
to heaven, God Himself will rejoice. 

This weakened condition of man moved the pity of God and He 
said, "I will lead him also," as a little child is led of his parents 
until he can walk; then he promises, as in the New Testament, to 
guide him by His Spirit, "and will restore comforts unto him and 
to his mourners." Is. 57:18. Matt. 5:4. Nor will He let the 
heartrending grief continue too long, lest immortality herself 
should fail. Is. 57:16. He holdeth our soul in life — immortality. 
Ps. 66:9. He knows what a human spirit can bear, and how to 
temper it for His own use, for He is the molder of our frames and 
the Father of our spirits. 

Habit, whether bad or good, is hard to overcome. Jer. 13:23. 
Nothing but the help of God will enable one to reform and stand 



A 8T0RY OF HUMANITY. 127 

against wrong, sinful habits, when once fixed in one's life, and it 
is that law in human life which under His help ensures this: 
"Train up a child in the way he should go, and when he is old, he 
will not depart from it." Prov. 22:6. It is true in animals also, 
more or less, I have noticed pigs, if you feed them together they 
will get into the habit of pushing one against another, and of 
eating fast. Take one and pen him to himself and he will never 
learn to eat slow. He will still eat in fear lest others will push 
him off; he will drink his slops as fast as he can. So it is in hu- 
man kind; habit, bad or good, is hard to change. It is best always 
to start right. 

In view of all this every parent should consider how much off- 
spring is affected by heredity. Agriculturalists write if you want 
to keep rot out of your potatoes, plant only seed that are entirely 
sound. So on this plan if parents would expurgate the moral rot 
out of themselves and teach their children likewise, as the Bible 
requires, we might after awhile raise up a race of people much 
sounder in the moral constitution than ourselves. 

Children not only inherit after their parents tendencies to cer- 
tain forms of disease in their bodies, but also immoral tendencies 
by the sinful habits of their parents. Every sin practiced by a 
father or mother makes a correspondent weak place in every child 
born of them. So they will have a harder struggle to resist temp- 
tation to sin when assailed by evil desire, which will be sure to 
come from within as well as from without, for the moral weak- 
ness of their parents will be entailed upon them, making it doubly 
hard for them to stand, because by God's decree nature is always 
true to herself. As are the seed, so will be the fruit. She will 
surely punish those who dare to do wrong. From of old parents 
have often been punished In their children, and children have 
suffered on account of their parent's sins. In all of our unavoid- 
able weaknesses, however, if we sincerely strive against sin we 
shall have both the sympathy and pity of Heaven. Ps. 103:13. 

Here at Noah's sacrifice God's heart is spoken of in expressions 
of tenderness, but in Heb. 12:29, He is compared to a consuming 
fire, and He is sometimes illustrated by the sun. Of old astrono- 
mers thought the sun was heated through and through, or a very 
globe of fire, but later investigators concluded that it was only the 
peculiar atmospheric conditions which surround the sun that pro- 
duce its heat and luminosity, and that the body of the sun itself 
is opaque, and not more heated than other heavenly bodies. So 
while the Almighty appears all luminous with fiery justice, firm- 
ness and boldness, yet within His nature, in His heart, is love, 
compassion, tenderness and goodness toward all His creatures, 
especially the children of ^en. 

It was necessary for men at first to have the fiercer ideas of 
Deity, and afterward the milder as they became prepared for the 



128 A STORY OF HUMANITY. 

fuller revelation of the nature of the Deity. Jesus says : "God is 
a Spirit;" that God loved the world. But it was reserved for St. 
John to make the discovery, "God is love," and declare it to the 
world. He who lay in the bosom of the Father from eternity de- 
clared God is a Spirit, and that He loved the world, and so much 
that He gave His only begotten Son for the world, which was 
enough then for them to know, but it was given to him who in 
love lay in Jesus' bosom as it was heaving with love, greatest 
love for all the human race, and about to pour out His soul unto 
death for them, to see it and to declare it, God is love, the world 
now being prepared for that highest revelation of the heart of 
Deity. 

The fullness of time had come for it to be discovered and made 
known in its fulness to the world for God's own glory and the 
good of all men. Climbing higher in vision than any mere men 
before, he saw beyond His fiery justice, eternal firmness and ab- 
solute holiness, into the heart of Deity and cried back to his fel- 
lows waiting and watching below, "God is love!" Hastening 
down from his lofty vision he delays not to comfort his brethren 
with the news of his new, great and happy discovery, he wished 
for power to tell it to all. He exulted in it. A discovery it was, 
greater than astronomer ever made, of wider utility, of more last- 
ing benefit to the human race. 

The Old Testament declares He is loving to every man. He is 
good to all; His tender mercies are over all His works; but it 
takes the fulness of the New Testament to declare the fact, "Grod 
is love." Love itself. Pure and simple. And to this love His 
administration is true in all particulars. A patriotic ruler, "with 
malice to none," but in love for all, enforces the laws of his coun- 
try. Love in the head of the family does the same for the good 
of the whole family. Love in the Deity does not protect the guilty 
against punishment due. Love as truly sends due penalty to 
crime, as reward for obedience to law. And His unerring love 
oft allows misfortune to overtake even the innocent when He 
sees it is best. 

Let not this generation think they are entitled to a milder form 
of the gospel than these who lived before them; for human nature 
per se is no better now than then. And certainly they are no bet- 
ter in practice. It cannot be proven that man's nature, nor his 
practice in nature, is any better than when John, Peter and Paul 
preached the terrors of the law inexorable. Flee from the wrath 
to come, prepare to meet thy God, He is a consuming fire. And the 
more is it needed now to have the 'fiercer ideas of Deity set forth 
to them: 



A STORY OF HUMANITY. 129 

For a few generations back. 

Some men said it was a fact. 

And that they knew it well : 

Everybody would be excused from hell. 

That truly they did find. 

That it was the design, 

That there only devils should dwell. 

Finding, as they thought, such sweet release, 

Decided from all fear to cease. 

Grumbled against the burning ire. 

Not thinking God Himself is a consuming fire. 

Then forsooth, it is the truth. 

First of all, lest they fall. 

They need to see, the fiercest side of Deity. 



The latest observers in regard to the sun suppose its heat is 
sustained by receiving new combustible matter from space around 
it, as fuel to produce heat. So the Bible teaches us that the sins 
committed on earth arouse God's wrath and brings it into action. 
Then if all on earth would sin no more. His wrath toward this 
world would be entirely abated. 

While He does not at all acquit the guiltj'-. He does not willingly 
punish. It repented Him, grieved Him at His heart, to have to 
send the flood. He waited long before He did, viewing the situa- 
tion of the saved, and the conditions of the earth after it was 
over, it touched His heart again; and caused Him to say, "I will 
not again curse the ground, neither smite any more every living 
thing, as I have done." That is the course of repentance in man, 
and it helps us to get His feelings at that time. "While the earth 
remaineth, seed-time and harvest, and cold and heat, and summer 
and winter, and day and night, shall not cease." That is the best 
insurance this world has ever had. 

And out of the goodness of His great heart He voluntarily 
blessed Noah and his wife, and his sons and their wives, and all 
that should descend from them. 

From that altar, and from that covenant meeting. He sent them 
to their homes, and to their work with His blessings upon them, 
and to all after them. With the injunction upon each of them 
and to all after them, "Be fruitful, multiply and replenish the 
earth." Than obedience to this commandment there is nothing 
better for mankind; except spiritual salvation itself. It is well 
for all to live in obedience to this divine law. Without it they 
risk having much trouble in this life, to say nothing of what it 
will be in eternity. After the war of independence, General Wash- 
ington gave similar advice to all the unmarried — to marry and build 
up the population of their country. **Better advice could not be 

5 



130 A STORY OF HUMANITY. 

given at any time. It is true to nature. It is true to the Creator 
of all. 

Those who fail to obey that commandment shall suffer the dam- 
age which disobedience always brings, and all the inevitable re- 
sults will surely follow through time into eternity. If voluntary 
there is only one answer for it that can be accepted in the divine 
judgment. That is when one makes the sacrifice for the kingdom 
of heaven's sake. Matt. 19:12. But let any who makes that choice 
consider it well, and long, before they commit themselves. As the 
Master saith counting the cost, and comparing the cost with their 
personal ability to endure it all through life's various 'conditions 
and consequences. There are few, if any, who are really able to 
bear it. There is great danger of falling from it into some form 
of sin. If in youth they have ability they may lose that ability 
before they leave this world, and repent the youthful choice. The 
writings of Thomas A. Kempis shows that he was daily having 
struggles which he could have been relieved of by taking God's 
and nature's protection in marriage. The holiness of which is 
far better than all the monkery fanaticism ever palmed off on the 
world. One may be holy in a single state, but it is far more sure, 
on God's plan, in a married state. The prettiest and the happiest 
is a good wife, and a large family of children, which is God's 
will and blessing. Nature's highest reward. 



CHAPTER 24. 
The Covenant Signed, Sealed and Delivered. 



The Lord also without being petitioned re-affirmed the dominion 
of man over all the animal kingdom, on land and in all waters. 
Made them all subservient to his needs. Gen. 9:2. In some re- 
spects all nature is made subservient to him: to his comfort, con- 
venience and want. As at first, "Have dominion over the fish of 
the sea, and over the fowl of the air, and over every living thing 
that moveth upon the earth.'' Gen. 1:28. Then, as in Psalm 8:6, 
"Thou madest him to have dominion over the works of Thy hands; 
Thou hast put all things under his feet." But it was reserved 
for Christian influences, through Christ Jesus, working in civilza- 
tion, to realize its fullest results, Heb. 2:7-9. The early Christians 
did not attain unto it, yet saw it coming through Jesus in the out- 
come of Christianity. 

And further, the Lord on His own motion, made an addition to 
man's diet, viz.: gave them the privilege of eating animal food: 
now for the first time — th# blood • being excepted. The blood 



A STORY OF HUMANITY. 131 

should always be refused for food. The reasons given for it in the 
Old. Testament cannot cease while the world standeth. However, 
I have read of some taking it in a warm fresh state, just from 
the slaughter, with healing effect in cases of consumption. I have 
nothing to say against that. A man's life is better than that of a 
beast. Matt. 12:12. The Master saith, "Man shall not live by- 
bread alone, but by every word that proceedeth out of the mouth 
of Gk)d." Matt. 4:4. Quoted from Deut. 8:3. The first granted 
him fruits. The next added bread, milk, butter, and eggs. This — 
the third — added all kinds of animal food, blood excepted, suitable 
for man to eat. This last grant was afterwards limited in some 
respects to the Jews. But after Chris'" died and rose again all the 
Jewish limitations on diet were removed, throwing them, as others, 
back on this Noaljic formula, provided they receive it with thanks- 
giving and prayer. 1 Tim. 4:4, 5. That is the way to eat, instead 
of like some of old who eat without fear to God, or thanks to His 
name. But that higher, spiritual, life of man depends upon the 
word of God to his soul. This is meat the world knows not of. 
In the word was life. Christ the living word is the life of the 
world. Is "that bread of life." Moses, Elijah and Christ were 
sustained in a forty-days' fast by spiritual food only. And many 
an holy one has since in a large degree lived on the word of God. 
It is meat and drink to the renewed nature. As marrow and fat- 
ness to the bones, and oft like a medicine to the mind and soul 
of man; and to the body also. Being such rich food to mind and 
heart, at times they desire but little material food. 

Many such happy experiences have His people enjoyed in all 
ages of the world. As Moses taught Israel in the wilderness. Deut. 
29:4-6. The Lord had shown them that He could sustain them 
without bread if He saw fit, and that the best of bread without His 
blessing upon it would not, for it is sanctified to do its work for 
us by the word of God and prayer. It is Providence, as well as 
nature, whether the wicked think of it or not. In spite of all His 
instructions, however, the American traveling public when invited 
to the table go to eating as quick as hogs, and quite as fast; but 
the good man always asks a blessing in his heart, when at home 
with his voice too. 

After all it is a humiliating fact that we have to slaughter ani- 
mals for food; and often those we love, making women and chil- 
dren hide away from the scene, revolting the heart, too, of the 
fond feeder; and should ever remind us of our sins and our desert 
of suffering for our sins after death here; for it was a death pen- 
alty adjoined to sin at first. In a sense flesh was gvien to us as 
food, as the quails to Israel in the desert (Num. 11:4-6 and 33d v.), 
that it might shorten our days; and thus mankind with their own 
hands help to administer the inevitable decree of cutting short 
their own lives on the earth for before the days of Abraham men 



132 A STORY OF HUMANITY. 

observed weakening effects of that decree in themselves, and the 
shortening of human life, ascribing much of it to eating animal 
food. But the changes in the natural world, and in man's condi- 
tions and environments, after the flood, made it inconvenient to do 
without it. And the more the effect prevailed, the more did the 
demand for stimulus cry in them for mean^ to produce that effect. 
Seemingly a blessing, yet an evil in disguise, but accomplishing a 
Divine purpose; being overruled by a gracious providence for the 
best. And the best of men have since eaten flesh, even the Christ 
Himself. 

But flesh with the life thereof, which is the blood thereof, shall 
ye not eat,'' verse 4. Eating raw meat, especially with blood in 
it, has a tendency to cannibalism. It makes the savage more 
savage. The blood, however, was forbidden either raw or cooked. 

The next two verses contain a very important law; forcibly ex- 
pressed for the protection of human life. When the Lord author- 
ized them to kill animals. He saw that it would be necessary to 
impress it upon them not to kill one another: and passed this law, 
and fixed its penalties; to restrain them from shedding human 
blood. It is a universal law; for universal man. It has never been 
repealed. There is no proof on record of its repeal. It will stand 
fast while the world lasts. There is the same need of it now as 
then. Society needs the same protection now as then. If all be- 
come so good that none will do this, then it will not be needed, 
but the law itself will stand while time remains. It should be 
embraced in the code of every government in the world. 

I am not one of those who claim that this law was set aside by 
our Saviour. Matt. 5:39. He teaches that the individual should 
not take the law in his own hands; yet gives him the privilege 
of defending himself, his right, and interest, in the courts of his 
country, which a man ought to do when advisable. And further 
He teaches He came not to repeal law, but to fulfill law. To bind 
men by His authority to righteous laws already made, and enforce 
them by his precepts and examples. However, when He fulfilled 
the ceremonial law, it being only local, and temporary, it was 
dead de facto without a repealing act. Civil matters He left to 
civil authority, appointed by Him, and accountable to Him. He 
left the moral law as it was before, binding upon all mankind till 
heaven and earth shall pass away. Matt. 5:18. The death penalty 
is as much needed now as it ever was. It was appended to more 
cases in the civil code given, of God, to Israel than in ours to-day. 
It might, therefore, be extended to more cases in our State laws 
than it is. As in rape, as then (Deut. 22-25) ; and in seduction of 
virtue, either before, or after marriage, as then (Lev. 20:10, Num. 
5:11-31. Gen. 38:24, Deut. 22:22, 23, 24). The seduction of virtue 
is far worse than rape. In rape the soul of the victim is innocent; 
but seduction ruins the soul as well as the body. Deut. 22:25-27. 



A 8T0RY OF HUMANITY. 133 

In this last quotation the Lord shows the difference between the 
two crimes. 

But I do not think it is just, or wise, or well to hang a person 
for stealing. Nothing stolen can compensate for human life. The 
law says life for life. Some things are dearer though, than life, 
but no amount of property is half so dear. What is the loss of a 
horse, or any amount of money, to the unspeakable misfortune 
perpetrated upon a man's family by the adulterer? Whom God 
says shall surely be put to death. The courts, and society, are 
greatly at fault in not enforcing the laws which exist against these 
crimes to which the Lord enforced the death penalty Himself. 
Num. 5:11-31. And in direct cases commanded the civil authority 
not to fail in punishing with death. 

The family had rather in either case the victim had died being 
innocent. So unspeakably 'mean are they, that no language can de- 
scribe the meanness of the vile seducer, in either case, married or 
unmarried — the heart-broken parents, or husband, or brothers, had 
rather the villains had committed murder of her, and let her have 
died innocent — than for them,, or theirs, to have to bear that awful 
calamity. It is to be desired that henceforth a virtuous public 
will deal with all such whom God says must surely be put to death, 
according to the laws He hath given; and never repealed.* 

To some this may seem severe; but the All-wise Himself made 
the law; and while Christians may not claim that the civil code 
of the Old Testament is binding upon any state now; yet it is the 
best model for civil and penal laws the world has ever had. All 
legislators, statesmen, and rulers in all forms of government, would 
do well to study them as models. 

The Hebrew history as found in the sacred records shows that 
when they obeyed, and enforced these laws, they were a prosper- 
ous and happy people; and when they failed to keep and enforce 
them calamities befell them: and the calamities are ascribed to 
Providence, for their disobedience. Before the public calamity 
came, the Lord by His prophets charged these sins upon them, not 
without others, however; as before the captivity of ten of the tribes 
by the Assyrians, (Hos. 4:2, 8, 11), and sin shall punish sin, the 
most humiliating of all misfortunes, and the sufferer not be able 
to prevent it (vs. 13, 14 and 2 Kings, 17:16, 18). And as in the 
Babylonish captivity the remainder of them (Jer. 5:8, 9 and 13, 
27 and Ez. 22:7-16). And also in their last downfall and disper- 
sion Christ Himself personally in His preaching charged these to- 
gether with other sins, upon them, called them an evil and an 
adulterous generation and history supports the charge. 

History shows that the lack of virtue, in this sense of the term, 
like an inner rot, ruined the ancient Greek nation in spite of all 
its fine exterior. And it shows the same to be truth on the Ro- 



134 A STORY OF HUMANITY. 

mans, notwithstanding all their love of honor and military pride, 
and claims for refinement. 

When an individual, of either sex, goes to sinning on this line it 
drops the gauntlet for other sins to enter. And soon thay come! 
Quickly will they tell that which is not so. Will tell false things 
to hide their guilt in this. Will do so without accusation to throw 
off the suspicion they think rests upon them. And if they don't 
stop short it may lead them to stealing. For in the now weakened 
state of their minds they will think they are cunning in hiding 
their guilt, and will think they can succeed in stealing and hide 
their guilt, and will think it is a smart thing until they are caught 
up with. It often leads to shedding of blood, tco. F will lead 
its victims to present and eternal ruin. An old gentleman once 
told me of all sins it is the hardest to quit. ; 

Nothing is prettier than virtue, in one — in many — in all. It is 
to the highest interest of every commonwealth to protect the purity 
of marriage, and the sanctity of the home. Marriage should be 
encouraged and practiced, by all according to the plain teaching 
of the New Testament. And laws against unvirtuous conduct duly 
enforced. Those who think God's love for His creatures will keep 
Him from punishing those who are guilty in His sight fail alike 
to understand the nature of God and of common love in human 
kind. His love is the moving cause of His chastisement of them 
as He sees most for their good. The Bible, in both Testaments, 
so puts it. Timely and proper punishment, from the hand of pa- 
rents upon those of their children who break their family rules, 
is the highest evidence of their truest love for their children, and 
for any cause to neglect that punishment of any guilty one the 
Bible calls hatred to the child. For it is as if they dursed the 
child. It will certainly bring curses upon those of their children 
so neglected, A child thus neglected of its parents is like n field 
thrown out from cultivation. The inevitable fruits of neglected 
culture will surely follow. 

So the Father of us all never fails to administer punishment due 
to our guiltiness for the good of each and the benefit of all. And 
it is His love for everyone singly and for all as a whole, most of 
all things else, that makes Him ever faithful in unerring wisdom 
to do so. And while He teaches us as individuals if possible to 
live peacably with all others, He teaches also after law's due pro- 
cess by the State crime must by the State be duly punished. And 
when a human government banishes a culprit it is for life. So 
when God banishes souls it is for their life, and since their life 
is immortal, that banishment is necessarily immortal. And it 
would seem that those who say they would not serve a God who 
so punishes for sin as that, wo aid deserve punishment at His hands; 
but He suffers no man to dictate what His judgment shall be. 
"Shall not the Judge of all the earth do right?" 



A STORY OF HUMANITY. 135 

This was the first time authority was committed to man's judg- 
ment to take human life — life for life. Gen. 9:6. It laid the foun- 
dation of the death penalty. There were no precedents before. All 
along before this God held this prerogative in His own hand. And 
now if men fail to execute that penalty for that crime Providence 
will see that it is done soon or late. In some way or other it has 
overtaken many a one escaped from justice here. 

He then in the 7th verse shows them that they must by lawful 
means do all they can to increase human lives rather than de- 
stroy any. And this injunction coming in such close connection 
as it does with the above shows that He regards all manipulations 
and medications to destroy forming offspring, or to prevent the 
forming of offspring, to be of the nature of murder, which it cer- 
tainly is. And enjoins against all such things in this command- 
ment which He gives to all, to stand as long as the earth shall 
last. 

A practice is- that as foolish as it is mean. He showed His 
displeasure against it by slaying the first who is reported as guilty 
of that crime. Gen. 38:8-10. In this case the man only was guilty, 
and he died on the spot, leaving the women free of the penalty. 
It is a warning to both sexes not to do anything to intercept the 
lawful course of nature in themselves, or in others. There are 
those in modern time who have been guilty of this crime against 
nature, and sin against God, for the sake of pride, or ease, as they 
think, but they shall suffer for it, and will have a harder time 
through life than if they had obeyed this binding commandment 
upon all the race, if is not right to have this pleasure in nature 
unlawfully, nor unnaturally either, and in law. He requires our 
best efforts to raise up offspring as a return to Him who has ca- 
pacitated us for such enjoyment, and supplied the means of our 
happiness. And it is really base ingratitude not to do our best 
in this sense for the great Donor. He claims at our hands, in law 
only, the best prepared offspring we can bear for His service. 

You see here that the Lord throws around human life, at its 
every stage, most sacred protection. Read it again and again. 

And notice in the two following verses that He made Himself 
very familiar with them at that time. It was necessary in those 
times. There was no other way for Him to proceed in getting the 
system established which He wanted brought in for the good of 
all, in all ages to come. Therefore on a day He ordered all to 
appear before Him at the chosen place of public worship, men and 
women both. Here He propounded a covenant to them, binding 
Himself on the first part without any stated conditions on their 
part. And this is one reason. He allows the wicked to prosper in 
temporal things. 

This covenant was the more necessary, for without guarantees 
they would have been scared every time a cloud should rise. 



136 A 8T0RY OF HUMANITY. 

Therefore He assures that there shall never be another flood to 
destroy the world. Hence the beasts, nor fowls, need to fear in 
time of rain and wind and rising waters, no more than man for 
they are all embraced in this covenant. But He has no where 
promised that it shall not be destroyed by a flood of fire. 2 Pet. 
3:10, and other passages. 

He prepared an abiding token of this covenant: the rainbow. 
Whether or not natural conditions had ever produced a rainbow 
before, it is now and henceforth His chosen symbol of his cove- 
nant of protection of man and of all other creatures on land 
against another flood. Neither is it a story created by human 
genius. No man would have conceived of himself the idea of 
the rainbow being a token of a Divine covenant between God and 
all His creatures on earth, nor has it any ring of heather mythol- 
ogy. It is set forth in that majestic style of expression, and in 
that peculiarly sublime diction which belong to the Holy Scriptures; 
as found nowhere else. It is a revelation from God. It has no 
history farther back that this. Than the time of establishing this 
universal covenant. It is a witness itself of the flood as well as 
of that time lasting covenant of divine protection over all His 
creatures on earth against another flood. He then chose the rain- 
bow as the token of the covenant between Himself and all flesh 
on the earth as two contracting parties. It is therefore a standing 
pledge of God's temporal favors to man and beasts. 

"And there was a rainbow round about the throne." Rev. 4:3. 
There" has to be something of the nature ot a cloud and sunlight 
to produce the natural rainbow. So in a sprritual sense the rain- 
bow would mean mercy and peace from God to earth which come 
through Christ, "The Sun of righteousness" arisen with healing in 
His wings. Rising first over Adam and Eve before they were 
moved from the garden, and since with mercy's rainbow of peace 
spanning the horizon of their race. That in heaven is older there- 
fore than that set forth after the flood and was the antitype. 

The first betokens our spiritual favors, as does the second our 
temporal. Because Christ is the source of all our spiritual bless- 
ings, especially since Adam fell, as he is our second Adam, our 
protection over us, and our safety in His care by faith in Christ 
Jesus. 

¥/ho then can look upon a rainbow without pious emotions? 
Without thinking there shall be never another flood? This natural 
and universal and lasting covenant was signed in rainbow splen- 
dors. The natural inference is there had never been a rainbow 
before, or it had never been pointed to before as a token of Di- 
vine favor to earth, and must mean also that man had better condi- 
tions since than before the flood. Who can then look upon a rain- 
bow, especially in time of rain, without feelings of thankfulness in 
his soul? And how much it may comfort the beasts none on earth 



A STORY OF HUMANITY. 137 

can tell. It's certain, however, that the Creator careth for oxen, and 
also for every living creature. 

Joseph said because the dream is doubled it is because it is 
established. Gen. 41:32. So the Lord repeated this over again in 
the most positive manner: as verily, verily. That is to say it is 
established. 

No doubt there are more rainbows above the cloud than below. 
The mist above, on the upper side, would be favorable to their 
production. We only see them after the cloud is past. If we could 
see the upper side we no doubt could see a very beautiful bow 
when it is too dark for us to see it below on our side. Thus the 
Lord watches for us when we can't see for ourselves. He says, 
"And I will look upon it;'' which is more important than for us 
to see it. He speaks of it as a man would speak of it. Then hu- 
manly speaking it must appear above the cloud, as well as below 
to us; for it is not seen by us below until all the danger is passed 
at ou? point of view. The rainbow is the creation of God. It is 
His bow; here so-called. Whether natural conditions prevailed be- 
fore, or in the flood, to produce them or not we do not know. He 
as it were, brings the clouds into this covenant of protection of all 
flesh against another flood. So they are in league with man, beasts, 
fowls and birds, all living things on the land not to bring another 
flood upon them. Nature records it in the rainbow before our 
eyes; written by the same finger that wrote the ten commandments 
above the clouds. All would do well to consider that it is His 
work, and possession? and so acknowledge. 

History does not favor us with the names of the four fair ones 
saved in the ark, or of what part they took in making this cove- 
nant. But they were as important to the post-diluvian world as 
were the four men saved whose names are given, which we are 
thankful to have. But as an old preacher said, in the meaning, 
the brethren emhrace the sisters, so did these truly. And every 
brother ought to embrace one sister and endow her with his 
name. Then think if those before him had not done their duty 
he would not have had one to embrace. So he will be prepared 
to do for others as others did for him. 



CHAPTER 25. 
Every Man a Prince and Every Woman a Princess. 



Those saved in the ark were the very best of all in the world 
at that time. It was like taking out the heart and leaving the hull, 
saving the royal family and letting all the rest perish. It is an 
exception in history for the ruling ones to be good and the popu- 



138 A STORY OF HUMANITY. 

lace to be bad. But so it was in this case. The government, in 
its head ones, in Seth's line, was kept pure from Adam to Noah. 
But no doubt in Cain's line the ruling ones were bad from Lamech 
to the flood. And then in Seth's line all had become wicked except 
the ruling family. They were as the royal blood. Every man a 
prince and every woman a princess. 

Shem, Ham and Japheth. Gen. 9:18. This reverses the order 
of their birth. Japheth is called the elder (Gen. 10:21), Ham is 
called the younger (Gen 9:24), and in the genealogy in the tenth 
chapter Japheth is first, Ham next, and Shem last. And the same 
order is followed in 1 Chron. 1 : 5, 8, 17. These are parallel In 
form with the genealogies of Ishmael and Isaac, Esau and Jacob, 
and of the twelve sons of Israel, which follow the order of their 
birth; also with 1 Chron. 5:1-3. In the genealogy the Scriptures 
follow the order of the births. This is supposed as a reason why 
Moses is allowed to reverse the order of their births everywhere 
else except in giving the genealogy: Moses was of the line of 
Shem, so were his own people; Ham was a close neighbor to them; 
while Japheth was afar off. Hence, from his own standpoint, he 
mentions Shem first. Shem was dearer also to inspiration, for 
God had His purposes in Him, for the good of all. In Moses' time, 
and many generations after. Ham's descendants were close to 
Shem's, while the posterity of Japheth were regarded by them 
as a people afar off — called the isles of the Gentiles. The natural 
order of their births is Japheth, Ham, Shem. 

In writing the history of those ancient peoples there is nothing 
more important than an account of their marriages, which is an 
important part of all history. How could the grand divisions be 
preserved distinct from each other unless they married each in 
his own tribe. Or in his own race! How could the twelve tribes 
of Israel have kept a tribal census unless they married each one 
within his own tribe? The Lord also had a purpose in this arrange- 
ment. It worked best for those times. Every infraction of it 
brought its troubles upon those who broke that rule; and all along 
the line of the peculiar people it is seen. 

In the time of Moses, and henceforward, the Lord required a lit- 
tle more distant kinship in the parties in marriage than before on 
account of consanguinity, the natural effects of which were setting in 
then and would increase as the general race of mankind should 
deteriorate. But all of this might be carried on within each tribe 
after their settlement in Canaan. As a people practice and en- 
courage all purity in marriage, and honor and sustain marriage 
obligations, they will prosper, be strong and happy, and vice versa. 
No people can reasonably expect such high favors from Heaven 
unless they carry out the institutions of Heaven, as these, mar- 
riage, fatherhood, motherhood, parental duties, filial obligations, 
reverence for God and of keping the Sabbath day holy, which are 



A STORY OF HUMANITY. 139 

the Jachin and the Boaz of the great temple of society, and of the 
State, Then let every man be a prince and every woman a prin- 
cess. 

Of these three sons of Noah "was the whole earth overspread" 
— populated; by this remnant of the original stock. Immediately 
after creation the Almighty drilled Adam and Eve first in spiritual 
things; and after his change by sin his environments being differ- 
ent, adjusted them to the new situation; so now after the flood, 
which brought a mighty change in man's conditions, the Lord first 
of all prepares them for the spiritual part of life; as He Himself 
saith: "Seek ye first the kingdom of God, and all these things shall 
be added unto you." That is by duly attending first to that which 
is spiritual, then to that which is temporal, you shall prosper in 
both, by the help of a kind providence which shall be ever over 
you. Hence it is not until the twentieth verse their temporal pur- 
suits are mentioned. 

"And Noah began to be a husbandman." He had to whether he 
wanted to or not. So did his sons. They had to combine together 
as far as they could in their occupations all the trades and arts 
known to the Old World. They had seeds of all kinds of grains, 
herbs, vines, sugar-cane, fruits, nuts and of every thing they would 
find needful to be produced in the New World. They found many 
of the old farming tools, all implements of industry, for working 
animals in any way they had been used to before, for cooking, 
couches and beds, material of stone, brick and wood which was 
in use before; so they soon had a good start, for their pursuits: 
and made better crops than before, for a merciful providence had 
greatly relieved the earth of the curse of comparative barrenness 
imposed upon it for Adam's sin. 

Two years after the deluge a child was born to Shem; which 
was named Arphaxad; meaning, a healer of desolation, because the 
desolations made by the deluge were fast passing away — were be- 
ing healed. So rapidly does nature recuperate. It is probable 
some were born to Japheth and Ham before this; for special men- 
tion is made of this one because he was chosen of God to be the 
ancestor of the Messiah in that generation. 

They had choice of the best lands for cultivation and for pas- 
turage, and gained wealth rapidly. A kind providence blessed the 
wives of Noah's sons with happy increase in their families during 
this first decade after the flood. His blessing of increase was also 
upon their cattle, sheep, and goats, as well as upon the labor of 
their hands in all their pursuits. 

The restraining influence of that fearful deluge — judgment for 
sin — held them in check against all wrong-doing, and from the 
neglect of any known duty. So in the first years from the flood 
they were all pious, served the Lord at all times, and in all things, 
were therefore prosperous and happy. It was a golden age. 



140 A STORY OF HUMANITY. 

blessed with righteousness, peace and plenty. Its every man a 
prince; it's every woman a princess. 

This good period passed its twentieth year without anything — 
only such as are inevitable to mortality — to interrupt its happiness. 
But a high degree of prosperity fails not to bring in some misfor- 
tunes; so in this case. Even the preacher himself was ensnared 
by it into evil. It is said not to be well for a preacher to prosper 
very much in worldly affairs, nohow. Our Lord Jesus Christ leg- 
islated against it too. And His providence over them shows He 
must be in earnest about it. 

Noah had now more fruit than he knew what to do with, still 
his trees increased in fruitfulness, and so did his vines. 

They made wine every year, used it profitably in its natural 
state, fresh from the grape, as freely as desired, with good effects. 
However, when kept over through the winter and spring, some of 
it would ferment, and using the fermented wine had a bad effect 
upon them, which Noah wished to avoid. He studied economy in 
order to prevent this; and economizing too far often leads to trou- 
ble. It would have been better to have let all the fruit and grapes 
rot than to have done what he did. Or to save it in any way 
which causes trouble; and sin is the wost kind of trouble. 

The next year,, the twenty-first from the flood, Noah's vineyard 
"was unusually full of grapes, he studied harder now than ever 
how to use them so as to get the most good out of them, and the 
devil too helped him a bit. He improvised a miniature still and 
converted the luscious juice of his grapes into an intoxicating 
drink — all to keep the grapes from spoiling, you know, and the 
wine from souring. 

Now Noah did not know the strength of the stuff. This was 
man's first experience with it. It made him funny, and witty, 
and caused him to act ridiculously before all the rest. He was 
half excusable, though, as he was ignorant of its nature and ef- 
fects, yet the Lord had to punish him some for the sake of the rest. 

Ham made fun of him, but Shem and Japheth grieved for him. 
By and by he became weak from its effects, went to sleep, and lay 
in a ludicrous manner. It was a pity, but royalty will take such 
freaks sometimes! Canaan, a youth then, about 17 years of age, 
saw him in this condition and told the other boys and giggled~at 
it, mocking how his grandfather hiccoughed. When Ham, his fath- 
er, heard Canaan doing this he thought it was very witty and did 
not reprove him. This made Canaan so much the worse in laugh- 
ing about his grandfather. 

Ham went to see for himself, but did nothing to relieve the ludi- 
crous situation. Told Shem and Japheth. They were very sorry 
for it. Modestly and filially relieved his situation. 

If this had not been a true story it had not told that on Noah. 
Fictitious writers never tell such as that on their heroes. And 



A STORY OF HUMANITY. 141 

if the Bible were a fiction then it would be a fact that the leading 
one of all its heroes was created more than 4000 years before his 
personality came from behind the curtain so as to be visible on 
the stage to conclude the drama, and bring its final catastrophe 
before His audience, which is a thing impossible for mortals to do. 

Let any one study the Bible in. its unity as a whole, in the har- 
mony of its parts, in its ultimate conclusion, and he will be obliged 
to see there was a supernatural genius presiding over its construc- 
tion from beginning to end, having men in different parts of the 
earth, some in Arabia, some in Canaan, some in Babylonia, some 
in Greece, some in Rome, some in Ephesus, and some "in the isle 
that is called Patmos," and wide ages apart, during that period 
of more than 4,000 years of its composition, to write its various 
divisions, all in harmony of purpose, of design and effect, its di- 
vine authorship will appear beyond all controversy. No successful 
argument has been made against it. And never will be. It is im- 
possible. No man of balanced judgment who understands the Bi- 
ble, that is able to criticise a book, would undertake the task; for 
he would see it cannot be done. The Bible is bound to stand. To 
hold its ground, to win its way through all ages to come. It can 
not be downed. It has withstood — borne well — and will withstand 
and bear all criticism. 

Next morning Noah waking sober remembered who sinned 
against him and who did their duty toward him. The Lord mak- 
ing allowance for his ignorance of the stuff suffered not the spirit 
of prophecy to depart from him; but enabled him by prophecy to 
pronounce curses upon Ham and Canaan, in their posterities, and 
blessings upon Shem and Japheth in their descendants; which 
Providence confirmed and it came to pass. 

At this time the spiritual birthright by a peculiar freak, so to 
speak, passed from Japheth and rested upon Shem, because he was 
the leading one in protecting his father in his ignorant misfor- 
tunes, while severe punishment fell upon Ham and Canaan for 
sinning against a father and a grandfather; and because he was a 
preacher, too, for He says, "Touch not mine anointed and do my 
prophets no harm." Rich blessings came upon Shem and Japeth. 

Now for a long time in a spiritual sense Japheth has dwelt in 
the tents of Shem (v. 27), and when he stepped across the water 
and occupied America he began to dwell literally in the tents of 
Shem. And still he encroaches upon Shem. And the Hamite is 
servant to them both. In modern speech that was a far-reaching 
prophecy. Through Christianity it has very largely come to pass. 
Moses said, "What nation, or people, is so nigh to God as His 
people Israel is at this day?" Deut. 4:7. But that good fortune 
now for a long time has been reversed; instead of the Shemite na- 
tions, it is rather those of Japheth now. Yet as the Scripture 
says, let them not boast; for if He spared not those when they 



142 A STORY OF HUMANITY. 

became derelict in their duties toward Him, take heed lest He 
spare not these in their neglect of Him. "A servant of servants 
shall he be" in his posterity. All men are God's servants; those 
who serve men are servants of servants. Or . it may mean that 
they shall be reduced to the worst servitude. This was for irrev- 
erence to age in parents, or grandparents; and to preachers, men 
called of God to preach, and in them punishing Noah for drunken- 
ness, by bringing these calamities upon a part of his posterity. 
Which are witnessed in quite all the earth to-day. It was truly a 
far reaching prophecy, nor is it yet ended. 

It is always best to do right. If any one sees a wrong in him- 
self, let him right it quick. For if the Almighty has to wait for a 
settlement it will cost him far more. Whereas he might have set- 
tled at ten per cent, if the Lord has to settle it it may cost ten 
times as much. It is no small matter to have God to settle it 
Himself. It is a fearful thing when He takes hold to punish for 
sin. No telling where judgment then will end. The Lord empha- 
sized this in punishing Noah, Ham and Canaan to impress upon 
all men who sin the dangers thereof. And nature witnesses against 
all such to this day, and still will on and on to the end of time. 
Henceforth every vestige of the garden of Eden is gone from the 
face of the earth; except the names Euphrates and Tigris — her 
site unknown to the wisest of men — all, all for man's sins. Sin is 
sure to leave her cruel footprints wherever she treads — ^her monu- 
ments of wretchedness upon every field she spoils. 

This curse upon Ham and Canaan was not a black skin, nor 
change in facial features, nor in any other physical marks what- 
ever; but a curse of inferiority and of servitude to the rest of 
mankind. The curse, as the blessings in Noah's prophecy, all of 
which the Lord confirmed, has reference to the descendants of his 
three sons, and their posterities; it has all stood firm unto this day, 
and yet is going on and on adinfinitum, so it appears. 

The Lord waited on the Canaanites until the time of Joshua to 
inflict, at least a part of this curse. The Bible teaches that they 
were doomed by the Judge of all men, to destruction on account 
of their sins. And its history shows that those of them who were 
allowed to escape it were doomed to abject slavery. The cup of 
their iniquity was full. 

What was their sin? It is indirectly told, if not directly, when 
the Lord forbid the Israelites to do certain abominable things. He 
added that all of these things had been done in that land by these 
Canaanites, and warned them if they did the like the land would 
spue them out, as it did those, as if the very land was defiled and 
nauseated by their crimes against their own virtue. These abomi- 
nations — sins against personal purity — and other violations of vir- 
tue, and idolatry, caused their destruction. 

Jericho was so defiled that the Lord pronounced everything con- 



I 



A STORY OF HUMANITY. 143 

nected with it accursed. And forbade the children of Israel to 
touch anything in it. So wicked had it been the Lord forbid it to 
be rebuilt. Pronounced a prophetic curse upon any one who should 
rebuild it. Josh. 6:26, revised version. He should lose his first- 
bom when he laid the foundation and his youngest when he fin- 
ished its walls. For a long time it lay waste, but by and by Hiel 
laid the foundation of a new city on its site, believing Providence 
would not enforce that curse — yet it came, his oldest son died, 
according to the prophecy, but he thought he would have died any- 
how, and went on with his work of building, though when he fin- 
ished the accursed walls and swung the last gate, his youngest 
son died suddenly. All then called to mind the prophetic curse, 
and noted its fulfillment. 1 Kings 16:34, R. V. 

The children of Canaan are the first on record guilty of these 
unnatural practices against virtue, and are destroyed, a punish- 
ment on them, and a warning to all others for all time to come. 
As the history of sins show that in every instance the first sin of 
any particular kind was signally punished of God, as an example 
of warning for the benefit of all others who then lived, and all 
those who should live after them. "Now all these things hap- 
pened unto them for ensamples; and they are written for our ad- 
monition." 1 Cor. 10:11. Then let none think they shall escape 
His punishment; for it will surley come in this life, and also will 
follow their miserable spirits through all eternity. O, that in Heav- 
en's sight every man would be a true prince and every woman a 
true princess! Then would the curses cease and the blessings 
freely come to all. 



CHAPTER 26. 
The Origin of the Five Races. 



The curse in its effects began very early in Ham's race by their 
failing in goodness. As the names in his line are indexes to trou- 
bles, contentions, fightings, wounds, and subjection, for by custom 
their names all had a meaning. Sometimes were quite historic. 
Sometimes proved to be prophetic. As Nimrod — rebellion, or him 
that rules. He made it come to pass by his actions. In Gen. 10:6, 
20, in the list of their names some bad principle, or some bad act, 
or evil of some kind, is referred to. 

While those in Japheth's line in the same chapter, for the most 
part, have reference to some kind of worldly improvements, as 
Magog, roof, or covering, Gomer, to finish, complete, showing they 
had houses roofed, and finished at that time. When those in 
Shem's line there given have reference mostly to moral, or vir- 



144 A STORY OF HUMANITY. 

tuous, or religious principles, or to pious actions, along with arti- 
ficial improvements for useful purposes. In general Ham's took 
the lead in everything bad, Japheth's in that which appertained to 
worldly greatness — Whence the Pseudonym, Japheth the great. Gen. 
10:21 — margin. His greatness in worldly progress was then so 
early beginning to appear. In fulfillment of Noah's prophecy God 
was already enlarging Japheth in his posterity. But Shem's took 
the precedence in all religious culture, and improvements. In this 
acquiring that prophetic renown embraced in his name which has 
proved to be world-wide and time-lasting. The Hebrews made much 
of their descent from Shem; claimed that he succeeded Noah as 
patriarch. He was so honored, but could not hold the govern- 
government over all of his own descendants, and died without a 
successor in office — mankind became so divided. 

This generally happy state, at the lowest estimate, continued- 
for more than a century from the flood, when evil began to enter 
into society, from its birthplace in the tents of Ham, temporal 
prosperity continued, blessing them in general. Religion flour- 
ished well, all things considered, during this period, love and peace 
prevailing generally among them all. 

They were loath to scatter over the earth as the Lord wished 
them to do so that more of the earth might be subdued by them, 
and Providence brought about events which caused them to dis- 
perse more or less. This dispersion was memorialized in the 
name of a child born to Shem at that time — Peleg — division. His 
brother was named Joktan — small. Dispute, contention, for these 
divisions caused some small disputes or contentions. 

They had a good vocabulary. So did the Old World, for they 
always had a suitable name for everything that occurred, as did 
the Hebrews after them, all in a continous line of speech and of 
custom, complexion and in worship, until the Levitical system 
began. 

Mankind was now divided into small bodies, having closer re- 
lation within themselves than to other bodies, yet there was a 
general bond of union among them all, and the happy influence of 
Noah held them together in love and belief and in worship. It 
was a good age of the world for all living The curses pronounced 
upon Ham and Canaan by a merciful Providence had so far been 
literally restrained. 

By and by a bold, wreckless man of Ham's race, however, in 
pride and foolishness literally began to invite them to come, as the 
wicked are said to heap up for themselves wrath against the day 
of wrath. So he went to laying the foundation for them to be 
revealed, and as among them all the birth rate had been rapid 
and the death rate not yet set in since the flood, for not one is 
mentioned for full 300 years after the flood, it helped him to get 



¥ 



A STORY OF HUMANITY. 145 



followers Into miscliief. All the first troubles came from Ham's 
race, which in process of time reverted upon themselves. 

As yet, however, there had been no pestilences, nor famines, 
nor wars to destroy any of them, so the population was getting 
strong and numerous. Taking all together it was a happy period 
of human history. The decree shortening human life had been 
suspended to give them a good start. Many of them in this period 
lived to their fifth century, some more, especially the survivors 
of the flood, as we see from the ages of those that are given. 
Noah reached 950 years, twenty years more than the first man, 
nineteen less than the oldest man. Shem, lOO at the flood, reached 
602. A good criterion to judge as to how long lived Japheth and 
Ham who were 100 years old at the flood; and the women who 
came over in the ark, must have been nearly as old at the deluge, 
as the men, quite as long lived as were their husbands afterward. 
The age of Arphaxall, 438 years, furnishes a good criterion for 
length of life in the next generation. Salah's 433 years is a fair 
sample of the next while Heber's 464 is perhaps above the average 
for the next. It appears that Providence chose the strongest of them 
to head the Hebrew race. Peleg comes to 239 in the next genera- 
tion, an average perhaps for his day. While, however, Reu in the 
next equals him in number of years. In the next comes Scrug to 
230 years. Nahor in the next stops at 148 years, when Terah in 
the next goes up to 205 years. Then follows the friend of God in 
the next, stopping at 175 years, while his son Isaac goes up to 
180 years. But his son Jacob drops to 147 years, having so many 
difficulties he could get no farther. Yet his son Joseph 'stops at 
110 years; but his brother Levi reaches 137 years. Although Job 
the great patriarch of the east, who now fills up the space of time 
till Moses, reaches perhaps 180 years. Then Moses comes to 120 
years, and Joshua stops only ten years short of him — 110 years. 
Truly those were happy days for human life on the earth. 

Noah's death occurred 350 years after the flood, not many years 
before the birth of Abraham. The illustrious Job, patriarch in 
the east, as was Abraham in the west, lived, it appears, 
probable between the twelve patriarchs of Israel and Moses, so the 
world has never been without some great living light witnessing 
for God, and His truth in the earth. When Abraham's light is 
somewhat dimmed in the West by the slavery of his posterity in 
Egypt, Job's shines forth in all the East. So the connection is un- 
broken from Adam on to the close of the last page of Holy Writ. 

Full one century, or more, from the flood mankind lived in their 
various sections of country as farmers, shepherds, tradesmen and 
merchants, without having any cities, which was the more favora- 
ble for virtue, piety, and religion in all of its principles. So relig- 
ion most happily flourished through this propitious period. 

Sometime after this they decided to build them a city. Thus, 



146 A STORY OF HUMANITY. 

as usually, is the result, bringing so many men together created 
more causes for temptation to sin. Having builded them a small 
city it increased their pride. Then they wanted to have a great 
name in the earth. In order to do this they decided to build them a 
great tower. Prosperity and power often lead men to rebel against 
Providence. So it was in this case. The object in their minds 
was to protect themselves against another flood It was decided 
to cement it with that kind of pitch with which Noah / made the 
ark waterproof, and it was their design to build it higher than 
went the waters of the flood, so that all who took stock in it could 
protect themselves against another deluge should one come. Of 
course this was very vain and wicked. Practically it was a denial 
of that covenant which the Lord had made with them, that there 
should never be another flood of water to destroy everything as 
before ; of which the rainbow is the natural and universal token. 

It created a great demand for brick, bitumen, and masons, and 
for all kind of mechanics known to them, so a great number of 
brickmasons and other laborers were collected together for this 
purpose, and all the best artisans of the times. 

It was a fearful thing to undertake, and to complete such a gi- 
gantic structure, and to have it so steady and so strong that all 
could occupy it without danger of any being hurt. Genius, art, and 
wealth were taxed to the utmost to make it a success. It was 
much talked of throughout the habitable globe at that time. But 
Noah told them that it was a vain and a wicked thing; that if 
they could succeed it would be of no use; that it would never be 
needed. Reminding them of the covenant which God made with 
all flesh, while the world stands, there shall never be another del- 
uge of water as had been to destroy the whole world. Yet noth- 
ing on earth could restrain them. Gen. 11:6. 

So the Lord suffered them to go on with it, as He often does, 
until He sees proper to check a bad thing. So when it had reached 
a prodigous height, and many admiring spectators were gathered 
together, out of Ham's tribe, and Japheth's, to behold it, affording 
a good opportunity for a widespread impression, and effect, the di- 
vine stroke was administered, which put a stop to the enterprise. 

Now before this, and at this time, there was but one language 
spoken in all the earth; nor but one complexion of mankind; and 
but one general contour of facial features in the whole human 
race. Then the acting Divine Administrator over men, at this 
juncture, went through the form of reporting to the throne of 
Deity the news from the earth. Gen. 11:5-7. And made a propo- 
sition to the throne as to what would be the best thing to do to 
correct this evil in the human family. Then the great Trinity 
consulted together on this subject, and concluded that nothing 
would restrain them from this species of rebellion against Provi- 
dence, and of dependence upon Providence, but to burst this com- 



A 8T0RY OF HUMANITY. 147 

bine, by dividing it up into branches, and give each branch a dif- 
ferent language from all the others. 

Then the Lord came down to them. As He descended there 
was a terrible commotion in the elements of the atmosphere, and 
a great earthquake, all around about the seat of the great tower, 
And that great tower which was to resist a flood as ihighty as the 
one the world had experienced tottered and fell to the ground, ex- 
cept a portion left as a witness of the truth of this sacred history. 
This miracle of mighty power frightened them so that -some of 
them turned pale, and their hair was changed to a very light color, 
out of Vhich came the golden and all the lighter colors of hair 
among men; and other features were prodticed in harmony with 
their complexion, color of their hair, and other shades of differ- 
ence passed over them m"ore or less. 

While some of them turned black from astonishment and fear 
(Songs of Solomon, 1:5, 6; Jer. 8:21; Lam. 4:8 and Joel 2:6). 
These inspired allusions afterward referring to the permanent 
facts at Babel, began to stutter, their lips curled up, their noses 
flattened, their hair kinked, turned very black, became woolly, 
their feet and heads flattened, and a peculiar black pigment passed 
and settled just under their outer skin, with a peculiar kind of 
musk, which neither soap nor nitre, nor any degree of neatness, 
could ever remove. 

Nor is it yet known. 

Whether it stopped at skin deep, 

Or struck to the bone. 

All these features were so ingrained that neither nature, nor 
art, nor genius have ever removed them. So here the Creator did 
truly confound their speech, and color too, and grouped other fea- 
tures to correspond with the language arid complexion of each. 
Those who had nothing to do with that wicked enterprise, as Noah 
and his wife, Shem his wife and their children, were allowed to 
retain their original complexion: which was a ruddy color, asso- 
ciated with black hair, sometimes red hair and florid color, as it is 
said in the song of Solomon (5:10, 11), "My beloved is white and 
ruddy, . . . His locks are bushy, and black as a raven." In 
those days the almost perfect healtb and happiness, they enjoyed 
sustained their blood well, which gave them the ruddy and florid 
complexion upon the natural white basis, far better than all mod- 
i em inventions can do. 

j Those with a pale complexion and light hair found they had to 

I seek a cool climate; while those with a black skin had to go to 

Va warm country in self-defense. Providence willed that they 

should spread abroad over the earth, yet like the first Christians, 

afterward in Jerusalem, they were loath and slow in doing so, but 



148 A STORY OF HUMANITY. 

now the inevitable dispersion, had come and they were glad to 
obey the dictates thereof. 

The biggest part of this calamity fell upon Ham's descendants; 
for they were the worst of all — follownig their leader, Nimrod. 
Now they sought the hottest countries for their homes; and the 
effects of the former curse pronounced upon them in Noah's proph- 
ecy became more and more apparent as they increased, helped on 
too by climate and habit; or at least, these conditions and envir- 
onments increased their inferiority, and made them a prey to cruel 
servitude. 

And as the others became more settled the more unlike did they 
become in their general appearance. And the more secluded they 
were the more striking did the difference in each other's speech 
become. 

As mankind nestled around the Mediterranean in those days it , 
was but an easy matter, as if it was decreed of God, or the sons 
of Noah had agreed for their spreading populations to lead off 
Japheth's into Europe, Ham's into Africa, Shem's remaining in 
Asia, and extending out into America, for doubtless it then joined 
Asia without an intervening sea; and the blessings atferward 
given to Abraham had afore been enjoyed by Shem. Providence 
no doubt leading them thus for a purpose. 

As to the continental divisions of the earth before the deluge 
we have but little knowledge, except what we gather from the 
Bible. Sahara's desert then may have been an ocean bed; so may 
have been all the deserts of the earth. If not, the great fields of 
sand may have been left there at the close of the flood. It took 
some mighty force in nature to form the deserts. There has been 
no occurrence since then that could have done it; there is no men- 
tion of them in the Bible before the flood; no probability that any 
existed before that event; the highest probability is they were 
made by His providence through the agency of the flood, as they 
would be needed afterward, and had not been needed before. 

The wonderful miracle of confounding their language naturally 
weakened them so they were unable to go forward with the gigan- 
tic project of protecting themselves, as they called it, in that great 
tower. It put them to a very great inconvenience and trouble, too, 
in regard to commerce. They had to make signs to each other till 
they learned each other's languages. It also had a bad effect upon 
religion. Yet the Lord saw under the circumstances it would be 
better to risk it than for them to combine together in their evil 
designs and wicked works. 

Before Nimrod rebelled against the established order of society, 
and the divine covenant between God and men, they were all get- 
ting along very happily. He was the flrst, too, to take- advantage 
of that predicted curse upon Canaan to force men to serve him; 
for he wanted to be a tyrant over men. The prophecy said Canaan 



A STORY OF HUMANITY. 149 

should serve his brethren. He served his brethren in his own race 
first. They were coerced to do it by Nimrod. Then after his ex- 
ample the Hamites forced their brethren into servitude to them- 
selves long before the posterity of Shem and of Japheth. That was 
the trend the curse was to, and did, take. The prophecy has been 
fulfilled in the three great branches of Noah's descendants, and 
yet, it is on^ and on. 

When we consider the long lasting effects of the curses on man- 
kind for sin, reaching to so distant ages in the same line, who can 
doubt the verity of eternal punishment of the souls of the wicked 
in the other world? The one is truly a warning against the other. 

And think how much less was the crime of Ham and Canaan 
than the awful acts of wickedness many are committing to-day, 
then ''How can they escape the damnation of hell?" Matt. 23:33. 
All, and every one, would do well to ask themselves, if no other, 
that question. It is much more to them, to everyone, than the 
problem of the Hamite, or of his race to-day. Surely there are 
lessons in these Scriptures, proven before the eyes of the world, 
we all would do well to learn and obey. 

Now let us turn to Gen. 11:1-9. Confounding of the one only 
language was the next great epoch, to the flood, in the course and 
history of the world. Of so much importance that it required a 
council of the Trinity; for to split up the one race and yet pre- 
serve its unity, was a task equaled only by Deity. And to divide 
in like manner the one language with like results, could be com- 
passed by nothing short of the great G-odhead. Yet both were 
done, successfully done, and stands fast unto this day. This is a 
proof of the truthfulness of Scripture. There is much more in it 
than appears upon the surface. It is a rare case that requires the 
whole Godhead to descend to the earth, yet the text so represents 
this. Gen. 11:7. 

The Lord saw in it a species of unbelief and rebellion against 
His providence and established covenant between Himself and all 
flesh since the flood, and forthcoming results we may fail to see; 
and enforced severe penalties upon all concerned in it. And the 
whole race has had additional labor, inconvenience and difiiculties 
imposed upon it by the diversities of tongues then by necessity 
forced on mankind. Truly it has added much to the mental toil 
of men. But for it a man could be a good linguist and not know 
but one language, and that the one he learned of his mother. 

Yet that sin so severely, so widely, so lastingly punished does 
not appear great when compared with many men and women are 
committing to-day. They would do well to consider how great and 
how lasting are His penalties against sin! Verily, verily, eternal 
punishment must be true! Dark, dark is the soul that doubts it. 
How great the darkness of the soul that denies it! O, may that 
woeful darkness be driven from the whole earth! O, may faith 



150 A STORY OF HUMANITY. 

be so clear and bright, so according to knowledge that the dark- 
ness of unbelief, all of which comes from lack of more perfect 
knowledge, shall find no quarters to squat upon! O, how like a 
canker it is eating the life out of many who think in that gloom 
they have found superior intelligence! Which only makes their 
case so much the worse, for none are so blind as they who are too 
proud to open their eyes to light or too proud to receive light 
when it is given. 

There were many shades of complexion as well as different 
forms of speech then produced, for the different shades of com- 
plexion were necessary in order to distinguish each division of 
the one race by sight. As the language was the leading feature 
in every division it alone is mentioned in the text, but around it 
were grouped all peculiarities thereto belonging as are found at 
this time. 

In consequence of the difference in their speech they left off to 
build the city. They were obliged to quit it. The Lord often 
stops a thing by creating a necessity for it to stop. That is how 
He stopped this. We know not that he said a word to any of them. 
It appears that He controlled them by conscious necessity. 

It now became necessary for those of similar language to grout) 
together, and invariably they were of like complexion, possessing 
also the same general contour of features. No man of them 
wanted a wife whose speech he could not understand, nor of a 
different color, neither different in her general features from him- 
self, and they found suitable companions for every one, for the 
Lord never conflicts with His moral laws in anything He does; 
they are established forever. 

It was difficult to invent words for everything to be spoken in 
those new languages, but He who helped man to formulate the 
first language helped him now in formulating each of the new, and 
He who protected the first and the complexion peculiar to it, pro- 
tected each of the new with all peculiarities to itsel! belonging. 

Humanly speaking it was the most diflacult of anything, physi- 
cal or mental, that had yet been undertaken, but nothing is too 
hard for the Lord. It was done, successfully done: stands com- 
plete unto this present, nor have we any real promise that all 
languages or all complexions shall ever blend together into one 
as before the divisions in the days of Peleg. He saw best then 
to so divide them, and since has seen best to keep them so di- 
vided. Perhaps shall keep them separate for all time to come, or 
perhaps though they continue, many of the curses imposed on ac- 
count of sin, or much of their severity, may be overcome even In 
this world. His goodness permits us to overcome them or their 
inconvenience in many respects, which is done in a measure by 
knowledge, and of course He gives every one the privilege to keep 
out of hell. 



I 






A STORY OF HUMANITY. 151 

Thus into a blessing every ill 
May we transmute if we will 
Apply to it industry and skill. 

His Providence scattered them over the earth by causing each 
to feel and see his need, and leading him to seek after it. Cer- 
tain conditions felt the need of a colder climate, sought and found 
it; other conditions felt the need of a warmer climate, sought it, 
found it; while those who retained the original language, com- 
plexion, features and customs, remained where they were, extend- 
ing into the adjacent countries, and in the course of time farther 
and farther as their numerous increase needed territory. This 
gave the last named earlier advanages than the rest in wealth, in 
lntelligent3e and in religion, as he who inherits or buys his fath- 
er's homestead and remains on it does better than those who go 
away. The prodigal did not so well in worldly fortunes as he who 
remained at home. 

The Lord mercifully taught those of the new languages forms 
of expressions in which to convey religious truth that conveyed 
the same ideas as in the original language. So they learned how 
to express the doctrines of religion correctly in each of the new 
languages and to worship properly in each of them, which being 
greatly humbled by these sad experiences they did for many 
years, especially as long as Noah lived, but afterward lost much 
of purity, as we find in Hindoo mythology Menu is represented as 
the first created man, is also regarded as a legislator, and the 
author of a code of laws and of morality, from whom they claim 
to have a history of the creation of the world and of the creation 
of man and an account of the nature of God and of spirits, also a 
system of civil and religious government. All of which is much 
like the traditions of the Hebrews outside of the Bible, both of 
which were taken from the facts handed down by Adam or until 
the time of the division of language, then carried on by each as 
Hest perhaps as they could keep them in their declining state of 
religion and civilization. While those in the Bible were kept pure 
by the superintendence of Providence, no doubt but the Hindoos 
kept theirs pure until idolatry corrupted their hearts and their 
minds. 

As this calamity came it was well that it did come in the life- 
time of Noah, for he and his wife and all those saved in the ark 
as well, were a great restraint from wrong and help to piety in all 
the rest as long as they lived, and the more because his wisdom 
was well taken in opposing the building of that tower. 

While these antediluvians lived they succeeded well in keeping 

peace among them all, neither did they go into any forms of idola- 

jtry while this great patriarch of the flood lived, nor did any of 

' those saved from the deluge ever go into idolatry. But by and by 



152 ^ A STORY OF HUMANITY. 

the devil took all the advantage he could of the divisions of men 
to lead them off from the worship of Grbd into idolatry. 

Later on there were some variations, crossings and mixings 
among them in spite of defined lines; as for instance, Ishmael was 
the son of Abraham by Hagar, an Egyptian. He was, then, half 
Hebrew and half Egyptian, and Ishmael married an Egyptian. His 
children were one-third Hebrew and two-thirds Egyptian. So in 
language, in complexion and in other features, they would partake 
in a corresponding degree of both peoples. There are many other 
similar cases, as the Syro-Phenecia, Celo-Syrian, Scotch-Irish, and 
still others. While climate and usage have their influences in all 
the differences among men, they have less to do with them than 
some have supposed. It is of God, who made them one at first, 
and afterward many in one, and since in much diversity has held 
the unity of the race. And it is as great or greater work than it 
wg,s to create the race at first, for at first He made but one lan- 
guage and but one complexion, but adjusts now the one race to 
many languages and many complexions, and the diversity began 
at this Babel. Here was the root of the five races, and the be- 
ginning of nations, but it never interfered with the unity of the 
human race. The whole race is only one species. 

Tradition, as well as the Holy Scriptures, bears witness of this 
beginning of the divisions of mankind. And as the nations have 
no traditions of the crucifixion of Christ they must have been set- 
tled before that event. Consequently all had to wait for it to be 
preached to them. So truly was his victory and triumph for man, 
news, good news, "to all people." As there are found among the 
American Indians traditions of other Bible facts and not of the 
crucifixion of our Savior, they must have left Asia for America 
before the birth of Christ, which no doubt is true. 

Such was the beginning of the human race, such was the unity 
of its speech, its complexion and general contour until its division 
of language and various complexions and diversity of general fea- 
tures at this famous tower of Babel. And such was the origion of 
the five races out of the one previously existing race, yet pre- 
serving the unity of the one in the diversity of the five; so there 
is in them all but the one human species. 

They are all of one blood, 

And each a brother 

To every other. 

O this to know. 

And lower pleasures forego, 

Till peace shall overflow. J 

So wars are no more; ' 

Were as heaven here below! 



i\\ 



A STORY OF HUMANITY. 153 

CHAPTER 27. 
Origin of Different Languages. 



When I claimed, in "The Story of Creation," that the Hebrew 
was the first of all languages I did not know that any one else 
had so contended, but Boswell in his Life of Dr. Johnson, Vol. 1, 
p. 382, says: "Johnson observed Leibnitz had made some progress 
in a work tracing all languages up to the Hebrew.'' The evolu- 
tionary philologists, however, go to the crude languag'e of savage 
peoples in the four quarters of the earth for examples by which to 
try to disprove the divine origin of language, as others do to get 
their examples of fossils from countries occupied by barbarians to 
represent that part of their theory, but as to either it amounts to 
no proof at all, for as we show in the work referred to above, all 
that barbarians have are only fragments of the original which we 
have complete in the Bible. They say, "No scientist would to-day 
admit the old theory of a divine origin," of language. It is certain, 
notwithstanding, there is no proof against it, but very rriuch^ in 
favor of it. 

Dr. Johnson believed that language was inspired at first; that 
men could not have invented it; "'that children could not Invent a 
language, for while the organs are pliable there is riot under- 
standing enough, and by the time there is the organs are become 
stiff. We know after a certain age we cannot learn to pronounce 
a new language. Foreigners who arrive in England late in life 
never learn to speak English tolerably well." Vol, 2, p. 429. 

The origin of language is a part of the theory of evolution; 
that is, in order to make it out they try to prove that all language 
came by evolution, or that man evolved his own language. But, on 
the contrary, explorations made in ancient civilizations show that 
the Egyptians had a written language very far back in antiquity; 
that the Assyrians had a written language older than the birth 
of Abraham; that in ancient Babylonia men had a written lan- 
guage long before the Bible date of the flood, reaching back 
within a few centuries of the beginning of the human race as 
dated in Biblical chronology. 

Now, if man evolved his own language he could not have done it 
so early in any of these cases on the theory of the evolutionists, 
for that theory is one of very slow movements, requiring such 
long periods of time for the development of any of its parts as 
Jiuman genius cannot define. Therefore, men could not have de- 
veloped on their theory, in any of its parts, so early as is shown 
in ancient improvements. When they come, therefore, to those 
earliest dates to avoid the force of this fact against their theory. 



' 



154 A STORY OF HUMANITY. 



or to evade the fact of the agreement of Nature's preserved wit- 
ness under those ruins with Bible dates, or the agreement of the 
most ancient arts with the chronology of the Bible, they try to ; 
carry the beginning of that civilization four or five thousand j 
years back of Bible chronology, yet that small amount of time 
would be but a grain in a theory which evades all dates by hid- 
ing itself in the indefinite periods of hypotheses. 

But what reasons do they give for so extending the time? The 
supposed rate of the settling of debris over ruins, of mud by the 
river Nile, and of deposits at the mouth of Euphrates. That is all 
upon which they rest when they go beyond what is there found in 
man's handwriting correctly deciphered from the original, and 
there is not a bit of chronology in their suppositions and calcula- 
tions of past time by them. There is nothing reliable in any such 
results anywhere in all nature, for they yield no uniform ratio of 
development hy which to compute the years of their existence. 

Their theory of the origin of language, like all the rest of it, 
depends upon hypotheses. It has no other foundation. 

There is no escaping the conclusion that the Creator gave man 
a vocabulary of words, or a verbal language at, or in, his crea-. 
tion, with power to use it and to develop it. At the very first 
Adam is represented as conversing with his Creator in correct 
language. Eve likewise, and Cain and Abel soon afterwards. As 
to when he first had written language we know not, but accord- 
ing to the facts already stated it must have been quite early, 
which is also deducible from the Scriptures in general.. 

Those traces of early civilizations are in the lines of- Ham and 
Shem, except when we pass beyond the flood. Then they repre- 
sent the antediluvians, but we can trace the children of Japheth ; 
back through the Romans, Greeks, Gauls Teutons, Muscovites, Celts | 
and others. In them all we see the prophecy of Noah being ful- 
filled in his posterity. Japheth takes the lead in worldly great- 
ness, Shem the renown in the things of the Spirit and Ham in 
inferiority, and to this day is a servant of servants. The begin- 
ning of all these things are mentioned in the book of the begin- 
ning, the Genesis, and these mighty nations, peoples and their 
languages are traceable to this division of language, and of the 
race itself, at that famous tower of Babel. 

The intelligent student will find all along the pathway many 
evidences of the fulfillment of the Bible; the truth is, he cannot 
be a complete scholar without a knowledge of the Scriptures, 
Without which he would be far from being a correct historian, 
for we are indebted to the Bible for a connected chain of history 
back to man's beginning; we are indebted to the Bible for an un- 
broken civilization back to the first man; we are indebted to the 
Bible for the only chronology that goes back to man's first ac- 
tions. 



!i'e 



A 8T0RY OF HUMANITY. 155 

Language is God-given. Man did not invent, it; did not discover 
it; did not evolve it. It did not make itself, nor did r mankind 
originate it in any way whatever. The beginning of the one orig- 
inal language which all had before the confusion of tongues at 
Babel was in the creation of Eve and of Adam. As they were 
adults in everything else, so were they in the ability to converse 
in correct language, as the account shows, and their children were 
born capable of learning it and did learn to talk from their pa- 
rents as all others have done since, as in the course of all nature 
in everything which hath instinct, learning from those before 
them. So it has ever been, and so it will be unto the end without 
any change, with no indebtedness to evolution, as it never has 
been. And the beginning of different languages was created ol 
the Almighty at the confounding of man's language at that Babel 
so they could not understand one another's speech. Gen. 11:7. 
It was a Babel truty, for they could not each understand any but 
the one he spoke. It was confounding to hear and not under- 
stand what was meant. It was "as sounding brass or .a tinkling 
cymbal," having no speech to those who understood it not, but 
everyone spoke his new language then given to him with an in- 
tuitive understanding of it as did Adam and Eve at first, and all 
who could speak the same language readily understood it in 
everyone else, and those of similar languages naturally grouped 
together. 

Each language grew as their industries, arts, trades, professions 
and commerce increased, which was ever creating a demand for 
new words and new forms of expressions, both of which were 
coined to meet the growing demand. Thus each language — the 
new ones and the old one — as its people needed it, grew for their 
use, convenience, profit and h'appiness. 

For instance, see how. American English has grown since 1776, 
The development of our industries, arts, sciences, literature, pro- 
fessions, commerce and inventions made it necessary for our lan- 
guage to increase in volume, in utility and in every desirable 
feature. So has it always been with every people. The Creator 
gave the language and the power to use it and to develop it, and 
necessity caused it to grow. 

As the author of the famous song, Dixie, said when asked how 
came him to produce that grandest and best of martial songs. 
■"I did it as I did everything else, because it had to be done." 
Necessity created it. It is the inevitable law of development. God 
puts it upon us, for we are too lazy to progress without it. 

The law of ease in man has always, and everywhere, caused 
him to take hold of and to content himself to use first those 
things easiest, most convenient and cheapest for him, for the 
questions of labor and expenses have always been important ones 
to mankind. 



156 A STORY OF HUMANITY. 

But the Indians since that time have not developed their lan- 
guage apace with ous, though our nearest neighbors. The reason 
is obvious, and it is clear to reason and common sense that it is 
not what is called evolution by some, but is only natural and ar- 
tistic growth in the first, ours, and the lack of artistic growth in 
the second, the Indian, to stimulate nature in them to put forth 
the natural powers for development. They did not feel the neces- 
sity put upon them that the author of Dixie felt upon him, as 
explained in history. He had to make his bread, and that was 
in the line of his profession. Thus the Lord gets all the good, so 
to speak, He can out of us sinful creatures by putting necessity 
upon us: "In the sweat of thy face shalt thou eat bread till thou 
return unto the ground." Henceforth that necessity was upon 
them for life-time, and upon their posterity in all generations. So 
we see the truth of it to-day, and the fulfillment of it is before 
our eyes, yet it is a blessing to us in our present conditions, for 
it causes us to have many of our best productions, as in litera- 
ture, for instance, the author loved his well-chosen profession and 
had to produce his bread, which stimulated him more in his work 
as it does the farmer in his; thus while the worker is paid others 
are benefited, and his Master is glorified through his work. It 
seems that it is a pity we can't have those good, or pretty, or 
sweet things without pay, but pay is a necessity, for but few of 
the workers can work without it. 

Some men, and women, too, will take short-cuts to get the 
money that should come by work, but instead of being happy by 
it only make themselves miserable, for as the Scripture says, 
"The way of transgressors is hard." It is far better to wait for 
results, work lawfully and righteously in His sight, who seeth all, 
then when the results are acknowledged happiness rewards the 
patient toiler. No man is "crowned except he strive lawfully," 
agreeably to man's law, and rather to God's law. Even St. Paul 
says' he preached not from his own choice, but from necessity, 
being laid upon him of Christ. And doubtless everyone whom He 
calls feels, in a measure, a like necessity put upon him. "Yea, 
woe is unto me, if I preach not the gospel!" So each may say. 

I have often written my first thoughts on waste paper, to be 
revised and finished afterwards by the best information I could 
get upon the subject, then have written them in a durable man- 
ner. This I did intuitively, not thinking that any other man had 
done so before, thus saving his best paper for better purposes, i 
But in BoswelPs Life of Dr. Johnson I saw that men did that in 
those days. He says, "The printers had a joke on Pope, who, 
they said, was so stingy with his paper that he wrote his verses 
on the backs of old, used envelopes." No doubt by thus crudely 
writing his first thoughts he saved many shillings in the cost of 
his paper. It shows that men naturally use first the things easiest 



A STORY OF HUMANITY. 157 

or most convenient, or cheapest for them, and it is well that they 
can so adapt themselves to natural conditions everywhere. It is 
evidence, too, of Divine Providence helping mankind in every time 
and place, which doubtless is the truth, as further appears from 
this in the history of many important discoveries and inventions 
for the good of many what seemed to be a mere chance brought 
to light the very thing being sought. But I believe it was Prov^l- 
dence controlling to bring about fortuitous circumstances for that 
very purpose, for every discoverer of that which is good, or every 
inventor of any useful thing is alike the servant of God and of 
men. 

The antediluvian dwellers in Babylonia — Cainites — ^found It 
easiest and cheapest for them to preserve their records on burnt 
clay tablets. This population was all lost by the flood. Though 
Providence preserved under its sediment the records He had led 
and helped them to make for that time when the truth He had 
taught and preserved in the sacred writings would need its sup- 
port, then brought it forward for His glory, as it is now shown 
to be. Then the Shemites since the flood in the same countries 
did likewise because the natural conditions of the country sug- 
gested it to them, or they may have known that the ;Cainites did 
it before. Their records are found in the Assyrian ruins. 

While the descendants of Seth, before the flood, in the line of 
the great antediluvian patriarchs, ,the preservers of His first spir- 
itual oracles given to men, in the line of Divine inspiration, the 
line of the coming Messiah, wrote their records on parchments 
made of skins of calves, or sheep, or goats, for that was cheap- 
est, most convenient and easiest for them; and best, for it had 
to cross over the waters of the flood and if it had been on slabs of. 
stone or on clay tablets it would have been heavy freight, but be- 
ing leather it suited better in that voyage than would paper even. 
Noah brought them over and the world has them now in the live- 
ly oracles preserved by Shemites and Hebrews, and Israelites for 
Christianity in trust for all the future. 

After the deluge the Hebrews following other antediluvian cus- 
toms kept up this also. It suited their business best, could be 
Operated in every country where they sojourned, and easily moved, 
from place to place, as in the life of Abraham, Isaac and Jacob, 
in all their travels, suited their conditions better than even 
would paper. But the Hamites in Egypt, none of them were be- 
fore the flood, they descended from Ham since, became too su- 
perstitious to kill the animals, so they did not have the material 
for leather paper, as it were, found that they could make a stuff 
out of the papyrus plant which would answer for the purpose, 
that was cheapest for them, and wrote their words, therefore, 
upon papyrus paper; indurable work, however, using slabs of 
stone and clay tablets. 



158 A STORY OF HUMANITY. 

All showing the general truth that mankind have in every time 
and place ever used first those things most convenient, easiest 
and cheapest for them. And that genius which developed all 
other natura,l powers given to the created paif and horn In the 
rest, developed the linguistic faculties also, which were created in 
the first and born in the rest, as increasing need ' required. As 
my mother used to say, when you buy one fine thing it calls for 
another to set it off in good taste. So advancing civilization re- 
quired improvement in language to meet its ever increasing 
wants, hence the growth in philology. It was necessarily con- 
trolled by Providence which caused development not only for 
secular purposes, but for religious culture as well. Not evolu- 
tion, but Providence in nature and art, for His own glory, for the 
highest interest of all mankind. While the lazy savages did not, 
by industry and application of native talent, buy any new thing, 
but indolence like inertia in them, was content with the old de- 
caying things which they had from those before them made not 
improvement in other respects and therefore not in language 
either, but like the unprofitable servant in the parable, for this 
very reason, lost what was given at first. 

And no doubt at this very Babel more was given to some than 
to others, as wisdom and justice in the great Donor saw best. 
It is reasonable under circumstances then existing Ham's pos- 
terity should receive less than Japheth's, for they were more 
guilty, while for reasons already stated, Shem's were allowed to 
retain the original language, the Hebrew, the kindred dialects 
branching from it. Some of Ham's started well, as the Egyp- 
tians, but lost ground afterwards, until by and by they all be- 
came inferior to the rest of mankind. Shem's took precedence 
over all others in the first ages. But since the beginning of the 
Christian era, Japheth's for reasons previously given, took the 
lead over all and holds it yet. 

The Greeks, Japhethites, learned from the Phoenicians, Shem- 
ites, to construct their language, and the Romans, Japhethites, 
theirs from the Greeks, while the Egyptians had their first im- 
provements of this kind on their original from their conquerors, 
the Shepherd Kings, Phoenecians, not Hittites — afterwards helped 
by Abraham, Isaac, Jacob, Joseph and his brethren. So all of 
those early improvements in language, as in' everything else use- 
ful, are traceable to Bible sources. None of them came as the 
evolutionary philologists claim. That is' certain. And all prop- 
erly informed people know it. 

It is clear that Moses wrote not in Egyptian but in the Hebrew 
language, in a high degree of perfection at that, which is in evi- 
dence that the Hebrew had a higher source than any of the rest. 
Next to the aforementioned are the Chinese and the Hindoos — 
Shemites all — as were the Chaldees and the Aramites and other 
kindred peoples and their dialects. All the best in these times 



A 8T0RY OF HUMANITY. 159 

are traced back to the Shemites, and tiie Hebrew race was the 
very best of the Shemites, and their language the root of all the 
rest. 

As was the first language given of God to man, so was every 
division of it at this tower of Babel, peculiar to each division of 
men made at that time; but out of the divisions then made many 
other divisions have sprung. Of course if a man could be created 
at all he could be created a speaking man. And it is far more 
reasonable that he was than not. That he was created with ca- 
pacity to express his thoughts in intelligent language is not a tra- 
dition but a positively stated histoirical fact, neither has any con- 
tradictory evidence ever been produced, nor can there be, that 
has been fixed by the Creator from the beginning. Now the be- 
ginning of different, languages was miraculous — instantaneously 
created — as was the one original. But as was the unity of the 
race preserved in all of its divisions, so was the unity of human 
language preserved in all of its divisions. It is no traditional ac- 
count here given but an historical fact positively stated. Neither 
has any proof to the contrary ever been produced. Nor is there 
any evidence against any miracle as stated in the Bible. Never 
could we expect them to come along the 'lines of Nature but from 
the Hand that produced nature and which has never let her loose, 
but holds her fast and can hold up her operations when He sees 
best, as He did in the days of Joshua, when at the bidding of a 
man the sun and moon stood still a whole day (Joshua 10:12-14), 
and as a matter of course every revolving sphere connected with 
them stood still likewise as silent witnesses over earth's battle- 
field to show His power for man's benefit, then hastened on with 
rapid speed to gain the time they had lost. Nor was a day 
dropped from Heaven's calendar, neither was anybody or thing 
hurt by it except His foes. 

When Rev. P. L. Stanton had returned from his travels in the 
East, he told me that Joshua was the true Hercules of the G-reeks, 
which appears reasonable for his miracles would strikingly im- 
press the Greek admiration. 

Some of those learned to write their languages, while others 
did not, or else, in the declining state into which idolatry brought 
them, lost the art of writing. 

The signs of civilization found in the ruins of the cliff-dwelling 
Indians in western North America are in proof of the statement 
we make in the "Story of Creation" that the Indian when he came 
here brought with him a higher civilization than he sustained af- 
terwards. The remains of the industry of their forefathers and 
their own condition when met by white men are proofs of it; 
and of that general decline which is also discussed in the third 
part of the same work as resulting from idolatry. 

Wihat these writers say of primitive man and his language is 
very far from the truth. For primitive man was far indeed from 



160 A STORY OF HUMANITY. 

being a savage in any respect . whatever. There was no savage 
condition of mankind tor the first 2,000 years from creation, but 
these writers go to the savage peoples, in their decline from what 
man once was — now in degradation — -for their examples to try to 
set up a false theory, and it really appears that they want to 
heathenize education in all civilized countries. And if they should 
succeed it would bring again a very great decline in civilization. 
It is evident after Moses the learned priests, the prophets, 
David and Solomon, did much for other . peoples in the improve- 
ment of language, as well as for their own. After that the mix- 
ing of the most learned nations and peoples by Providence as 
was done from Nebuchadnezzar to John the Baptist, had an ex- 
tensive influence in the improvement of language and of learning 
in general. So did the teaching of Jesus and of the Apostles. 
The Christian ministers everywhere gave due credit to the leani- 
ing of other peoples and everywhere instilled new life into what- 
ever of learning they had, which powerful influence ivas every- 
where recognized until Caesar felt and owned it and required all 
under his control to take pattern after Christianity. Then, In 
this sense, she was invested with royalty. And by and by when 
Medeaval darkness came on Christian; seats of learning were the 
last bedimmed by it. 

Whatever of learning survived that period was the result of 
Christian influences at work in society. And when the renais- 
sance of learning came its rising sun was in the Christians. It 
was through their work and influence that learning revived and 
went forth blessing the nations. And Christianity since has 
been the fertile source of all useful improvements. Her mission- 
ary enterprises have done more, so to speak, to evolve written 
languages for those destitute of them than all other societies on 
earth. Not, however, by slow processes as the evolvers claim for 
theirs. For out of their crude spoken language her missionaries 
have often formed for them a Written language, and put the full 
gospel into it in advance of lexicon, grammar, speller and reader, 
which they learned comparatively early. 

The formation of all languages, as far as has been done into 
writing is indebted not at all to evolution, but more than to any 
other cause the Bible and its influence over mankind in all past 
ages. Wherever it is read, understood, and its teaching followed 
there knowledge grows and wisdom increases, while ignorance 
and vice flee away, peace and prosperity smile upon men, and 
"there the wilderness blossoms as the rose, and the desert be- 
comes a fruitful field." There the wayfaring man finds wells and 
springs of water, shady lawns, with the rock of comfort and pro- 
tection. Yea, and to God be all the glory, who has ever taught 
man all things needful for him to know, and to do. So mote it 
be. 



A STORY OF HUMANITY. 161 

Charles Gitteau wanted fame, despaired of all other means of 
obtaining it only to assassinate the President — Garfield — which 
he did, as he said, to make himself famous. So all the fame infi- 
delity, in any of its forms, has ever obtained has come to her 
by opposing Christianity. And no doubt but a morbid desire for 
fame has ever been the prime factor in all the efforts of her 
votaries, Samuel Johnson thought so of David Hume. Said he 
could have done the same if he had been so minded. But the 
love of truth in him prevented him. Content to write the truth 
if it makes him less famous than would all oddities of errors 
to produce a sensation for the sake of fame, and perhaps for 
filthy lucre also. Boswell represents him as saying, "Hume and 
other skeptical innovators, are vain men, and will gratify them- 
selves at any expense. Truth will not afford sufficient food to 
their vanity; so they have betaken themselves to error. If I 
could have allowed myself to gratify my vanity at the expense 
of truth what fame might have I acquired. Everything which 
Hume has advanced against Christianity had passed through my 
mind long before he wrote." Vol. 1, p. 254. 

In regard to philosophy he said, "Human experience, which is 
constantly contradicting theory, is the great test of truth." He 
also said, "no honest man can be a deist; for no man could be so 
after a fair examination of the proofs of Christianity." Boswell 
named Hume, "No, sir, Hume owned to a clergyman in the bish- 
opric of Durham that he never read the New Testament with 
attention.'' Vol. 2, p. 100. 

Once on a visit at a friend's, I picked up an old copy of Thomas 
Paine's, "Age of Reason." I had read less than a fourth of a 
page before I saw that he knew but little of the meaning of that 
part of the Scripture he was on at that place. Truly such writ- 
ers know but little of its spiritual meaning. To get that requires 
spiritual discernment, which comes not before regeneration. 

Here you may think I am off of the track, yet think again and 
you will see that I am not, for in its atheistic, agnostic and ma- 
terialistic forms, evolution is only another name of the old infi- 
delity. The devil persuades them to sugarcoat it and try to pass 
it in the name of science. But they cannot so pass it. And why? 
Because it has not the facts of nature to support it, is contrary 
to nature at every point. Its advocates have never brought for- 
ward a single example of evolution to support their theory. 
Neither shall they. Nature does not produce them, nor did she 
ever. If she ever did she would do so yet. She could not stop 
without orders from on high; and that they will not allow. 

Boswell in his life of Johnson, makes also this quotation from 
Johnson: "Goldsmith, sir, will give us a very fine book upon 
the subject; but if he can distinguish a cow from a horse, that, 
I believe may be the extent of his knowledge of natural history." 

6 



162 A STORY OF HUMANITY. 

Tlien Boswell adds for himself, "His book is indeed an excellent 
performance, though in some instances he appears to have trusted 
too much to Buffon, who, with all his theoretical ingenuity and 
extraordinary eloquence, I suspect had little actual information 
in the science on which he wrote so admirably. For instance, he 
tells us that the cow sheds her horns every two years; a most 
palpable error, which Goldsmith has faithfully transferred into 
his book. It is wonderful that Bufton, who lived so much in the 
country at his noble seat, should have fallen into such a blunder. 
I suppose he has confounded the cow with the deer." Vol. 2, p. 
55, note first. 

No doubt the majority who now study the natural sciences de- 
pend far more upon books than upon nature. And those who 
write follow those who wrote before them. It is better, far bet- 
ter, for every one to study nature for himself, and the Bible, too, 
which is as old as nature, yea, older, for the word of God pro- 
duced nature in her entirety. The younger never contradicts the 
older. Both are of God and cannot contradict each other. No 
set of men have ever yet shown that they do; nor can they. No 
fact in nature contradicts the written word of Nature's great Au- 
thor. 

Again Boswell says, on page 583, Vol. 1, "Mr. Seward mentioned 
to us the observations which he had made upon the strata of 
earth in volcanoes, from which it appears that they were so very 
different in depth at different periods that no calculation what- 
ever could be made as to the time required for their formation." 
That is what I have shown, in "T*he Story of Creation" to be 
true in regard to the strata of the whole earth. By whatever 
means they may have been formed, it is impossible to get a uni- 
form ratio by which to calculate how long they were in the pro- 
cess of formation. 

If it took so long as they suppose to form the strata it must 
have taken as much time for every other part to form, the oceans 
for instance, then in those days of indefinitely long periods they 
write about, unstratified, smaller, less powerful and less attrac- 
tive than she now is, she could not have filled her place in that 
system of ^\^hich she is a part. Nor could any human mind tell 
anything about her time in such fabulous ages. Their theory 
about the length of time and process of development is altogether 
unscientific. The truth no doubt is, in those days of creation 
mentioned in the Bible, the great Creator made the earth and the 
heavenly bodies perfect and set them to doing perfect work, 
which they have done to this present time. And He did not need 
to forbid men to either add or to subtract anything from the time 
of their beginning or of their ending, for He made the first as 
impossible as the second. They cannot know anything more on 
the question of their age than is revealed in the Bible, or man's 



A STORY OF HUMANITY. 163 

handwriting of old, and that clearly deciphered. However long it 
might have taken natural forces to produce those stupendous 
worlds and all things pertaining to them. He could do it all very 
quickly. And there is no proof that he did not. Nor does any 
man know that nature of 'herself could ever have done it at all. 
Their efforts are all vain on this question. They cannot answer 
it. 

The evolutionary geologists have had what they called a bank 
of time which they held was ever ready to discount any paper 
they might send in for more hypothetical time. Some of them held 
that none of its depositors should draw out more than 60,000,000 
of years at once, while others claimed that one ought to be allowed 
to draw out 100,000,000 of years at any time it suited his purpose 
to do so, and others favored moving all limitations on time so all 
could draw out as much as they want. Indeed, it is a 
wonder if the bank is not broke before now. If not, surely it 
will before long. 

They admit, however, that they cannot come very closely to 
the true time it would take any stratum to form, so as to get a 
rule to compute all the strata by. Now, any mathematician knows 
that if they could come to the time at all, they could come close 
to it as well as to stop short of it, according to their own state- 
ments indefinitely short of it. And the point Dr. Johnson makes 
is well taken, "Shall all the accumulated evidence of the history 
of the world; shall the authority of what is unquestionably the 
most ancient writing, be overturned by an uncertain remark such 
as this '' Vol. 1, p. 583. Yes, all such remarks are uncertain, 
and, perhaps, will mislead those who may think they are in earn- 
est rather than only guessing. 

Of the same nature is that section on the ninth page of Davis' 
Physical Geography — "Age of the earth." "It is impossible to say 
what the age of the earth and the solar system is." That is the 
truth. But how inconsistent and contradictory is what follows in 
the same sentence, "But it should be reckoned in millions and 
millions of years." All that he gives as reasons for that reckon- 
ing in that whole section we have shown in "The Story of Crea- 
tion" to be utterly without facts in nature to support them, to 
which the reader is referred, showing the harmony of nature 
with the Bible. I say that that whole section, and all like it, 
ought to be left out of all school books. They are only supposi- 
tions, it is true, but they impress the pupils as if they were facts. 

Some may think it is not necessary, in support of the Bible, 
to contend about the time at all. But it appears to me that it is 
better to show that they have not proved anything on that ques- 
tion, that nature nowhere contradicts the Bible, but everywhere 
agrees with the Bible. It is best to stand by the truth as it is 
in the Bible, and as it is in nature. And if any one teaches to the 



164 A STORY OF HUMANITY. 

contrary, demand the proof, which has not yet been found. Hold 
them to the facts. Don't regard hypotheses, they bring no proof 
whatever. 

Go thou friend of G-od and of men — 
Thou mayest be bold — the truth defend, 
As erst it was told; nor slack thy hold. 
Till through love, it hath on earth control. 
As in heaven above. 

As to the age of flowers, we show in the work referred to above 
that the geologists contradict themselves; for they say, there 
were no flowers before the coal period except a species of rock 
moss and of ferns, and also say that forests, marsh meadow 
growths and splendid jungles existed before the age of coal and 
that the coal was formed 'out of those primeval forests which 
were buried by deposits since. Now, that is a plain contradic- 
tion; for we know forests, marsh-meadow growths and splendid 
jungles have flowers on 'the trees, shrubs, vines, weeds and grass, 
and all the cultivated ones were first wild in nature, and of 
course all forests, marsh-meadow growths and splendid jungles 
must have had since the third day of creation. 

They are on their own statements certainly in error as to the 
time flowers first existed. And are as much so doubtless as to 
when insects first existed, when all other foi^ms of animal life 
first existed, and when mankind began to exist. The truth is, 
they cannot tell from anything in nature, when anything first 
lived. Nor can they tell when language in any form whatever 
was first known and used in any way whatever. They have no 
means of knowing from nature when any of these things, or any 
others, began to exist, for she gives no answer, as to when they 
began in their courses of being. They will never set up their 
theory, not a single part of it. And why not? Because nature for- 
bids it at every step. The great majority of all in every genera- 
tion have gone back to earth, and doubtless, these writers shall 
so go themselves, and but for history it could not be known 
when they lived, unless love and art their remains embalm, or 
by some exception to nature's rule they escape decomposition. 

Without admitting the miraculous creation cannot be under- 
stood, the beginning of things was not by natural process, but be- 
fore all natural processes, and at the beginning creation gave 
birth to nature with her laws. So in regard to language. It was 
created in Adam and Eve, and from them their children inherited 
the capacity to learn it; so it has been in all the races, as it 
is now. The Almighty gave Adam lessons first in naming the 
creatures. So do those who teach a foreign language, give their 
pupils first the names of the most common things in that, to them, 
new language. This is the way the Lord started Adam. And his 



A STORY OF HUMAl^ITY. 165 

natural powers we see were very apt; for the names ihe then 
gave to every species of living creatures are, as far as we know, 
by their equivalents, in all languages to-day, and are the most 
fit for them. So hy analogy I suppose the Lord helped those who 
received a new language at the tower of Babel to get names for 
all animals and other things common to them of the same mean- 
ing as those in the original. And it is certain there is no proof 
against the Bible on the subject. Neither in regard to the first 
nor the second. No theory built on primitive roots from savage 
sources can contradict the true theory as deduced from the Bible. 

As false as is their claim that all civilization was evolved from 
savage conditions^ so is their claim that all language was evolved 
from savage forms of speech. Whereas the Bible plainly shows 
that civilization was the primitive state of mankind, which is now 
clearly shown also by excavations into the most ancient civiliza- 
tions known to us, and at every step discovery carries the use of 
letters along with it, showing that savage conditions are far more 
recent than those civilizations, supporting the Bible on all these 
questions. The birth of civilization in those that have emerged 
from a savage state "was on this wise": Christianity first taught 
them to cast off idolatry and then the growth of Christian infor- 
mation among them brought them up into civilization, and laid 
a foundation for science and philosophy to build upon; for science 
and philosophy have never yet saved a people from idolatry, the 
fruitful source of barbarism, neither can they. Christianity from 
the first has ever been the forerunner of modern civilization 
and has paved the way for all other improvements. If science 
and philosophy would keep within their own natural spheres all 
would be agreeable upon those questions. 

The regular evolutionists following the logic of their view, 
hold divine interposition is not necessary to their theory — nature 
alone is sufficient — ^but their real opinion, which at present they 
do not express, is there is no divine providence to interfere with 
anything whatsoever. They aim to say so, too, if they ever get 
sufficiently numerous, in their judgment, to risk its consequences 
upon their success. This is one of many reasons why we should 
know what is taught in our state schools. It is there they are 
hoping to do the evil; if they can, and tax all the people to pay 
for it to be done at that. "Which is one of the greatest incon- 
sistencies ever palmed off on a free people. 

"We know from experience how whatever is taught in school 
impresses the pupils, the people should, therefore rise to the 
question and have all these hypotheses eliminated from all text 
books to be used in any of our State schools. It is worth while 
to have this done, and let us have true, as well as pure, educa- 
tion. 

"When I was a boy it was taught that the Egyptians were the 



166 A STORY OF HUMANITY. 

first learned people, but recent discoveries outside of the Bible 
show that the Assyrians were in advance of them, and that the 
Babylonians were in advance of the Assyrians; here they get on 
Bible ground, too. Manj^ works on the origin of written language 
are thereby shown to be erroneous. Then astronomy taught 95,- 
000,000 of miles intervened between the earth and the sun, but 
later calculations have corrected it to 92,521,000 of miles. Here is 
a mistake science has corrected in itself. So will it have to be 
done in some other branches. 

Many other errors have been and are in school books which 
might have been avoided by a proper understanding of the Bible, 
of which some are carelessly ignorant, while others are purposely 
so, when some try to discard it altogether, and some, perhaps, 
think the world can get along without it. That is like the Ne- 
groes, who sometimes vainly think that they could do better 
without the white folks. But everywhere it has been tried his- 
tory shows they have declined in civilization. I have heard some 
of them say, "The black man can't get along without the white 
man to help him.'' Neither can the whites without the Almighty 
to help them. It is vain for education to try to succeed without 
the Bible. It is as the sun in all human knowledge. Wherever 
it has been lacking education has made little 'progress in im- 
proving mankind. It is the corner-stone to-day of all of our 
knowledge, the main factor in our civilization, the best security 
of all of our prosperity and happiness. We cannot do without it 
no more in education than morality. It is well for us to study 
nature for ourselves and not depend upon others, for instance, in 
regard to the rock which Moses smote, perhaps, it was not a 
loose rock on the plain or a boulder on a hill or mountain side, 
but rather a stratum crossing a wady. August 13th, 1902, at 
evening prayer the 105 Psalm being read which says, "He opened 
the rock and the waters gushed out, they ran in the dry places 
like a river," verse 41. I got to thinking of the rock there al- 
luded to, and immediately after prayer wrote my thoughts on that 
subject. Next morning my mind being on it again I studied more 
into it. During the wet season of the year are many streams 
which dry up in the dry season, and their abandoned beds are 
called wadies. At the foot of Horeb was, perhaps, a stratum of 
rock extending across a dry channel having flinty veins in it. 
"He brought water out of the flint," Deut. 8:15, by divine power 
it was cleft and a flowing stream rushed forth adown the wady, 
and continued to run as long as they remained at Sinai. 

When they left there it seems that they followed a wady, and 
when they thirsted again Moses was directed to produce water 
as before and a similar stratum of rock was there across a wady 
which, under divine power, gave forth a sufllcient flow of pure 
water, covering the old bed, for Israel's host "and his cattle." 



A 8T0RY OF HUMANITY. 167 

Ps. 114:8. Flint is always regarded as an indication of pure wa- 
ter. So in all their journey they followed, it appears, the wadies 
and divine wisdom knew where was the hidden water, and by a 
stroke of the now sacred rod in the hand of His servant Moses 
brought it forth for His redeemed, typifying by how small means 
faith shall 'find the hidden supplies of grace in Christ, for that 
rock, which at any place was called into service, was a type of 
Christ. 1 Cor. 10:4. 

From one of those occasions we may receive a forcible lesson 
when the meekest of men became impatient "so that he spake 
unadvisably with his lips," 106:32, 33, which so excited his spirit 
that he forgot the change in his orders for that particular time 
and smote the rock as usual instead of only speaking to it, which 
would have brought more glory to Grod, and though Providence 
caused the rock and the water to obey the stroke, notwithstand- 
ing this one "mistake of Moses," yet Moses and Aaron were 
punished for their disobedience to the particular orders for that 
time, and lost much by it, too. Num. 20:7-12. One word might 
have saved them from all this loss and trouble. A fit of ner- 
vousness may throw a man off of his guard. 

This idea of that rock is the most natural I ever had about it 
which, I believe, is the true one. I could not have had it but for 
my own studies in nature, and without my own studies in nature 
I had not had my views on the location of the garden of Eden as 
described in this work. Every theologian I read upon it said he 
was puzzled to see the meaning of the text at that place. The 
view I have given reconciles the sacred text with nature and 
geography better than anything else I have ever seen upon the 
subject. 

Nor would I have had my observations in regard to the wear- 
ing of a stratum of rock by water running over it, which are im- 
portant in my arguments on certain points. That part of the 
subject came into my mind in this way: When writing (1897) on 
petrifaction going on in caves the thought came up, perhaps 
some one might try to go into hypothetical antiquity by that 
route and decided to investigate it, and after my views on the 
subject as given in "The Story of Creation," I found that some 
had already tried it. 

Providence also led me to an example, on my own land, which 
He had favored me as one of His humble tenants to possess as 
complete, I believe, as any observer ever had to work upon which, 
I think, demonstrates my views on that subject. This is it: In 
my pasture is a branch flowing over a stratum of rock which I 
have noticed for the last six years, and by far most of the wear- 
ing away of the rock has been done by the weight and force of 
the high waters. In February, 1902, the stream spread over the 
whole width of the channel, had been so many months with little 



168 A STORY OF HUMANITY. 

cliange, but in March of that year there were three big freshets, 
and in that month a channel in the former channel six inches 
wide and eight inches deep, on an average, was cut in the rock 
from the bottom to the top of the stratum. This remarkable 
effect was produced in one month's time and almost entirely by 
the freshets. 

I think it is a good criterion by which to judge in all other 
cases where water has been wearing in a stratum of rock. It 
would be impossible at this place to get any uniform ratio to 
calculate the time by and it would be no doubt as difficult in all 
the rest. No man can, therefore, compute the time the Niagara 
or any other stream has been cutting out its present channel. 

The same is true in regard to the process of petrifaction going 
on in caves, and so forth. And also of the work of the corals, as 
is shown in "The Story of Creation,'' no uniform ratio can be 
obtained by which to calculate how long these operations have 
been going on in nature at any place. 

>And in regard to the layers of vegetable deposit in the Delta 
of the Nile, if we should suppose every one indicates a year it 
would not be a reliable ratio of increase to calculate by, for 
while it is owing to the periodic rains on the head streams of 
the Blue Nile that Egypt has her inundations, it does not rain 
uniformly through the wet season of each year. Sometimes it 
rains incessantly for eight or ten days, then the waters rise, 
sweep before them all loose vegetable matter in their way. In 
the Delta it collects together on the bosom of the sluggish wa- 
ters. When too heavy to float it sinks to the bottom, mud settles 
upon it and thus a layer of deposit is formed, while the river 
remains about the same height for several weeks, during which 
period the rains are not sufficient to raise it any higher. Then 
the incessant rains come again in Abyssinia for a week or more, 
causing great overflows, sending the current out farther than it 
went before, taking all loose matter before it within its reach, 
which rises and floats to the sluggish waters of the Delta, where 
it pushes together upon the surface until too heavy to float, then 
sinks to the bottom, mud settles upon it and another layer of de- 
posit is made, when for several weeks the river has no rise, for 
the rains above only keep it at its late height. Thus it comes not 
to its highest at once, but as by steps. So it goes off and a num- 
ber of those deposits may be made, and may have been made, 
every year. No man, therefore, can tell how long or how short 
is the time this work in nature has been going on, for it is not 
possible to get a uniform ratio by which to compute the years. 

And it is true, as is shown in the "The Story of Creation," 
there is nothing in all nature from which men can calculate and 
show how long nature has existed. It is, therefore, a very great 
inconsistency for anyone to claim to do so or to be able to do 



A ^'^TORY OF HUMANITY. 169 

such a thing. Men will have to answer to the Almighty for all 
such statements. It is certain they do no good. 

As to the beds of many rivers in mountain districts, we know 
not but they may have been blown out by earthquakes or vol- 
canoes at first, and sometimes may have been changed by like 
forces since. No man can tell the effects all causes have had 
upon them from the beginning. All efforts to calculate their 
ages by anything in nature are vain. Any thinking man knows 
it cannot be done. 

We should not leave the interpretation of nature to those who 
are called scientists. If we should it would he as putting a lever 
into their hands by which to turn popular education against 
Christianity, which it appears they wish to do anyhow. Nature 
is distinctively the preacher's realm. He should enter it and 
occupy it well. The Master sets Him the example, who, in His 
teaching, drew largely upon nature. So does the Bible in gen- 
eral, which makes a liberal use of nature. This quotation is to 
the point, and agrees in part with my views on the Nile. An 
English poet, speaking of the influence of Dr. Johnson upon 
English literature, draws upon nature for his illustration: 

"Nile's proud waves swollen from their oozy bed, 
First o'er neighboring meads majestic spread. 
Till gathering force they miore and more expand, 
And with new virtue fertilize the land." 

I have nothing to say against anything in ^science or philosophy 
that is proven to be true, but in reality there is no geological 
time. Geology has no chronology, nor can it have. Nature fur- 
nishes no basis for it. Neither is time a scientific or philosophic 
question. Their statements in regard to the age of the earth 
contain no proof whatever. If they can't tell just how long she 
has existed, and none of them will claim that they can, how 
can they prove she has existed longer than Biblical chronology 
allows? They know they can't prove any such a thing. By their 
own statements on the age of the earth they are indefinitely far 
from knowing it. Then why should they say it is older than 
biblical chronology makes it, when they have nothing positive 
on the subject? To say the least, it is very inconsistent. They 
cannot reach back to the beginning. The Bible is the only in- 
telligence that goes back there. It begins there. And why? 
Because it is the Creator's own book. No other author has ever 
stood there; no other has attempted it. Those who write of 
ages of past time indefinably long, do not claim to have gone 
bad?; to the beginning. They have found no beginning, but the 
Bible begins at the beginning. 

Yet in works on geology and physical geography taught in 



170 A STORY OF HUMANITY. 

State schools are those hypotheses as to the fabulous age of the 
earth and the solor system and of certain occurrences in nature, 
and as to how long such and such operations have been going 
on, whereas their authors know nothing about the time of their 
beginning, whether long or short. It is this trifling with truth I 
object to. Its tendency is to evil and only evil, and that con- 
tinually, to looseness in morality, loss of refinement, lawlessness 
and anarchy. I mean only the errors which are taught. 

If enlarging the curriculum means to take in the speculative, 
then it is better not to enlarge it. It brings no real knowledge 
into the curriculum. Follow any hypothesis as far as you may, 
and it results in no real knowledge, is of no use in the ordinary 
pursuits of life, and the student's time and strength should not 
be burdened with it, nor the people taxed to pay for it. All the 
time and all the strength and all the means ought to be applied 
to things that are useful in life. And the thoughts of the stu- 
dents should be upon "whatsoever things are true," honest, just, 
pure, lovely, of good report, virtuous and praiseworthy. There 
should be a revisal of all such books for State schools, all of 
those speculations left out, and nothing taught but is proven to 
be true. It will take all the time at command to learn that which 
is true. Then let us leave out all of that which is only specula- 
tive. 

Now we have to pay, too, through the government, for the ser- 
vices of geologists and others employed for the public good. It 
would be but fair, therefore, for them to leave out the hypo- 
thetical, or conjectural, or speculative, and limit their reports to 
that which is true, which will be enough to say on any subject, 
and far better. The speculations are no part of science or phil- 
osophy or of any other kind of information, and besides it is 
not right for us to be taxed to pay for their publication; and, more- 
over, they defeat the errand upon which a righteous nation sends 
them, viz: for the public good. 

There was found in the ruins of Babylonia recently an inscrip- 
tion on a fragment of a vase, in picture writing, considered to be 
the oldest piece of writing in the world, and indicates that the 
piece dates back 4,500 years before the Christian era. The 
moderns may not, however, decipher it correctly. And observe 
they do not say they do, but that it indicates that date. Of course 
it is uncertain, therefore, what the true date is, but if we aver- 
age the discrepancies in tables of chronology in different versions 
of the Bible the sum will embrace that much more time (500 
years) than is accounted for in our chronology, as coniputed from 
the text in our version. 

And if records should be there or elsewhere found from which 
older dates than those in the Bible could be clearly deciphered, 
it would not follow from that that they are more reliable than 



A STORY OF HUMANITY. 171 

•those in the Bible, for if there are mistakes in those in the Bible, 
it is much more reasonable that there would be mistakes in those 
which came from a less intelligent source. There are none so 
intelligent, so well expressed, so complete as those in the Bible, 
nor is there any probability that any others will be found so re- 
liable as those we have in the Bible. Moreover, Josephus in- 
forms us that when other peoples found out what high claims 
the Hebrews had upon antiquity they exaggerated theirs to make 
out their antiquity to be greater than the Hebrews. So I would 
suspect that if any dates are found older than those in the Bible 
they were exaggerated for that purpose more than otherwise. 

In another of late discoveries the oldest pictures found in the 
grotto of Cambarell's, in Southern France, are drawings of the 
mammoth, reindeer, the horse and other of our domestic animals, 
all dwelling there together at that time, and mankind along with 
them drawing pictures of all the rest, which pictures Provi- 
dence has preserved for our benefit, and now He has brought 
them to light, in this way, for His glory in confirmation of what 
is taught in the Bible. And it agrees with what we have claimed 
and shown in "The Story of Creation" that all species of living 
creatures, together with mankind, have lived on the earth in 
every generation. Against which no proof has ever been pro- 
duced. It was recently published that Professor Ritchey had dis- 
covered a new star. Suppose he has, for which he deserves to 
be duly honored; it is no proof that it has not existed from that 
beginning mentioned in the Bible. When the white men discov- 
ered America they called it a new world, but was it not really as 
old as the rest of the earth? So any star, however recently dis- 
covered, may be as old as any of the rest. Because men have 
not seen it before is no proof that it is not as old as the stars 
first known to men, as the sun, the moon and the earth. 

It were of little use to construct more powerful glasses if they 
did not enable us to see objects we could not see without them. 
After all, it may not prove to be a permanent star, but if clearer 
vision should so find, it is no proof that it is the baby of the 
skies. It may be as old as the rest. It does not prove evolution 
to be true no more than the discovey of America proves evolu- 
tion to be true. 

We would expect more powerful means of vision would enable 
us to see existencies we never saw hefore. We never saw ani- 
malcules in water before the invention of the microscope. Shall 
we say they were just then born in water? That those living 
organisms not seen in water before were born with the inven- 
tion of the microscope? It would ibe just as consistent as to 
claim that those stars or other bodies lately discovered by means 
of clearer vision have just been born or were not there before. 

If it were found just as they suppose it would not prove that 



172 A 8T0RY OF HUMANITY. 

the other stars were so formed or that the earth, sun and moon 
were -so formed, no more than it would prove that the first man 
and woman were brought into this world just as those who are 
now in this world came into it. If He has by any means made 
any since that creation mentioned in the Bible, it does not con- 
tradict what is there stated. 

When He created the heavenly bodies and the earth by His first 
creative word He brought them to chaos. Then by successive 
acts of creation He brought them to a perfect finish. But when 
He made vegetables and all plant life and all animals they were 
perfect in the day of their creation. None have ever been more 
so. And Adam and Eve were made complete in that day, with 
intelligence ripe and expressed in correct, beautiful language, as 
is there stated, which none can truthfully contradict. It is posi- 
tive history. So was the beginning of different languages at 
Babel miraculous. It is not merely traditional, but a positive 
historic fact which is there stated; nor has any contradictory 
evidence ever been produced. 

No other people ever kept such a genealogy as is found in 
Matthew, and especially, in Luke, all of which is clearly deduced 
from the records in the Old Testament, by some one made in 
each generation, back to Adam, from Adam to the birth of 
Christ. It began in Adam and ended in his great Representa- 
tive, Jesus the Christ; called, therefore, the Second Adam. It 
has not been kept since, all showing that there was a divine pur- 
pose controlling in it from the start, and a line of prophecy fol- 
lowing it to its inspired end, and in it is evidence of writing in 
all of the generations clear back to the first, used of God for this 
purpose, if for no other. 

He must have created the language with the man, which is 
supported by discoveries in the remians of Antidiluvian civiliza- 
tion. And that the one speech of the v/hole earth was con- 
founded at Babel, split into different languages, is also supported 
by excavations into the ruins of post-diluvian civilizations reach- 
ing back to the time of Ashur, the founder of the Assyrian em- 
pire, the discoveries since that time showing that there were 
different languages in use then; whereas, those before that time 
are in one language, which has the general characteristics of 
ancient Hebrew, which is called the Sumerian, an older language 
than any of the Shemitlc tongues. That is the only language 
found on the most ancient tablets bearing testimony to the Bible 
that before the confounding of language at Babel there was only 
one language on earth. This ancient language is more like the 
Hebrew than it is like any other, which is in proof, so far, that 
the Hebrew was the original and the root of all language on 
earth. Our case, I believe, is clearly made out, land is the only 
one that will stand the test of true criticism and of time. 



A STORY OF HUMANITY. 173 

Those opposed to the Biblical view say it has perplexed them 
to make out their theory on the origin of language. No wonder, 
for "the way of transgressors is hard." And they say it is yet 
incomplete. It will so remain, A theory it is, contrary to what 
is understood by a proper construction of the Bible on the sub- 
ject. 

What they are pleased to call primitive roots, or forms, are 
not primitive. Far from it. They have ail come from barbarians, 
and barbarism caine after this confusion of language more than 
a century since the flood. And the Bible positively shows that 
a^ that time there was a correct verbal language, the one speech of 
the whole earth, and had been before, even from man's creation, 
and a high probability, too, that they also had a written lan- 
guage as beautiful as their spoken language, which according to 
the book of Genesis is nowhere excelled to-day, all of which pre- 
vailed long before what they call primitive roots, or forms, were 
spoke by barbarians, which they now collect from the crude dia 
lects of savage peoples upon which to found a theory to break, 
if possible, the influence of the true as deduced from the author- 
ized sacred history, the which, if it were merely human history, 
would be entitled to high respect, and is the most reasonable of 
anything else on the subject. 

But as they want to deprive mankind of the high honor of the 
primitive civilization and history of our race given in the Holy 
Scriptures of truth, so do they try to rob us of the glory of th» 
primitive language which man was favored with in a high degree 
at his creation, and enjoyed in all the ages since in the line of 
those who worshiped God. 

There is no perplexity in seeing it and in making it out on the 
original as given us in the Bible and of pursuing it on in its 
intelligent lines to the present time, also of following it on in its 
declining tendencies among those who went into idolatry, from 
tliis confounding of the universal speech of mankind as taught 
in the eleventh chapter of the book of the beginning of all earthly 
things with which we are so highly favored. It is all plain on 
the plan here found and easily understood by all who wish to 
know the truth on this question. It is no perplexed problem at 
all. All the perplexity comes from trying to make out a false 
theory in order to teach and establish something contrary to this, 
the true one, on the subject. But all they draw from those bar- 
barian languages makes no proof against the very itelligent one 
through which the Creator conversed with His people all along 
in the truly primitive times until the confusion at this Babel, 
and on adown the centuries unto the times of "Daniel, the 
prophet.'' Nor is it any evidence against the true origin of the 
languages of civilization derived from this high source and main- 
tained by enlightened peoples from Babel to this present time. 



174 A STORY OF HUMANITY. 

and by Cliristian culture attaining to more and more Intelligence 
and beauty. 

From thence the intelligent languages flowed on, as it were, 
with increasing volume till now in approximate perfection, more 
or less, except through Mediaeval darkness. Since as civiliza- 
tion, history and all else have progressed in their brilliant 
courses, so has proper and suitable language to meet the lin- 
guistic wants of intelligence, and no man is able to prove the 
contrary with a set of roots or forms brought forward from 
down-trodden, savage peoples. The whole of the human race has 
never been in such conditions as these writers, for a purpose, 
try to make people believe they were in prehistoric times, and 
before civilization dawned upon their supposed children of evolu- 
tion. 

It is vain to ofl'er such theories to well Informed people. They 
cannot stand impartial criticism. Doubtless it would be well for 
them to consider this, though it were the prediction only of a 
sage: "Fret not thyself in anywise to do evil, for evil-doers shall 
be cut off; but those that wait upon the Lord, they shall inherit 
the earth." Ps. 37:8, 9. Why chafe against truth? It cannot 
be altered. Deibnitz said: "He couldn't see how the world could 
have been made better." Then let not the evil push the good, 
nor the good wish the destruction of the evil more swift, but be 
content all. 

There is a language of heaven — of God and of angels. And 
there is a language of hell — of devils and evil spirits. And a 
language — a bastard slip — of Egypt, perhaps, which, it appears, 
God did not approve. Perhaps that was the root of the new 
language the evolutionary philologists are trying to construct out 
of savage forms to suit themselves. Ps. 81:5. 

'When angels fell they did not lose their language, though they 
abused, degraded it. When man fell he did not lose his lan- 
guage, though by sin it has 'been greatly abased and profaned. 
When anyone from another world 'spake to one in this world the 
communication was in the language of earth that it might be 
understood on earth. Those possessed of devils spake the 
thoughts of devils, in the language of devils. Unclean speech 
came from unclean ones, and pure speech came from those who 
themselves are pure. Their speech shows their character. 

Now, if the language of earth was evolved, so was the lan- 
guage of heaven. It is evident that the Lord Himself first used 
the language of the Bible. Then the inspired language came 
from heaven, and it was the 'first used on earth. It is evident 
that all the rest on earth are copied with more or less perfec- 
tion from that original. 

If all creatures on earth evolved, or made themselves, as the 
evolutionists teach, then they all are self-existent. But we see 



A STORY OF HUMANITY. 175 

that none 'of them are self-existent, for they all die out of the 
world; their .remains go back to earth. Therefore, we see they 
did not evolve, or make themselves, and it is plainly seen that 
the evolutionists are mistaken, and are mistaken, too, if they 
suppose man evolved, or made, his own language. The spirit 
that was breathed into him was a speaking spirit, not one that 
had to make signs for long ages before he could articulate his 
love to his mate or she to her offspring. 

How humiliating to the whole human race is their teaching. 
But how glorious is that system of the origin of man and of hu- 
man language set forth in His Scriptures of truth. 

Some think, perchance, because a man writes a large book he 
is a great thinker, but that of itself is no evidence of it, for a 
large book may have little thought of real merit. To write a 
large book is, therefore, often an easy task, but to write a book 
of average size, rich in good and rare thought, filled with real 
facts, well arranged and aptly expressed, is not an easy task. 

The place of this "notable miracle" was in the plain of Shinar 
before it had ever trembled under the tread of mighty warriors 
or her atmosphere had been rent with the cry "to arms," ere her 
people bowed to the nod of an Assyrian or Roman, when as yet 
no tyrany had arisen with evil omen, save Nimrod's incipient 
monarchy, which singe has been the arena of some of the 
mightiest revolutions, of the most renowned battles and the cen- 
tre of some of the most famous empires of post-diluvian an- 
tiquity, the effects of whose miraculous judgments are seen to- 
day in a divided race, with ever varying lines to the original one- 
ness, in confounded speech, with no converging lines to pristine 
unity of language, but the different races and the variety of their 
speech is yet on, and still are they on with no sign of cessation 
for the time to come, bearing testimony of divine displeasure 
against many of those who "then lived," fraught with warning to 
all who should live after them not to sin against Providence in 
any way whatever. 

Thou Shinar, as thou wast the first to resist the divine order 
of things, thou wert the first to experience these calamities, and 
now thou standeth forth upon the page of history, the map of 
the earth, and on her veritable soil as a monument of Heaven's 
wrath against sin and a never varying witness to the certainty 
of His punishments for sin through all time to come, with thy 
broken column, thy gigantic tower in ruins, with the divided 
race and its varieties of speech, dost thou prophecy and preach 
in all the earth to-day. 

O, wondrous scene, that confounded men in thy day, when thou 
wert young. How real is thy truth in all the earth to-day! How 
veritable thy effects! How far-reaching, how lasting thy results! 
How can we forget thee? Shall we not ever be impressed with 
thy greatness? 



176 A STORY OF HUMANITY. 

CHAPTER 28. 
The First Combine. 



We see here the Lord bursted this combination of men and 
of their forces, which like their successors, was created for 
selfish purposes, and alike against Providence and the rest of the 
human family. We should follow His example, Whil^ divisions 
are sometimes damaging they are not so much so as combined 
evil. So in this case divine wisdom saw that divisions among 
men henceforth would not be so bad as this gigantic combina- 
tion for evil, and God saw that nothing else would restrain them 
from such combinations but to divide, weaken and scatter them 
so they could not combine in such efforts. He, therefore, crip- 
pled their power to that extent they were obliged to desist from 
it. Gen. 11:1-9. 

Every government should put upon its people such disability 
that they cannot combine together and throw their power in any 
sense against the public good — the good of all or only a part of 
its constituents. If not they may block the very wheels of gov- 
ernment itself. States, as Individuals, should be followers of 
God as dear children, Eph. 5:1. In this example we see His 
steps and should walk in them (1 Peter 2:21), for the good of all, 
and especially for our own good, individually, we should follow 
His examples. 

He burs^-ed this, and thereby teaches human government to do 
likewise, when they are found to be against the interest of the 
government, or the interest of the people, and the people, not by 
anarchy, war or revolution, but through the government, should 
protect themselves and their interest. All governments should 
use the Heaven-appointed means for protecting their legitimate 
interest and that of their people, so all may enjoy their Heaven- 
given rights and privileges. 

The combines of this day are indirectly against Providence, as 
was that one of old in the fertile plain of Shinar, as well as 
against the rest of men. They are crippling every interest, both 
spiritual and temporal, in the whole country over which their 
influence extends, and morally hurting themselves more than 
they are any others. Therefore, it would be a great mercy to 
themselves for the government to stop them, as well as a mercy 
to all of those they, are crushing, and that so severely. If they 
were not blinded by the god of this world (2 Cor. 4:4), they 
would voluntarily stop of themselves. 

The Bible teaches us that we should trust "in. the living God, 
who giveth us richly all things to enjoy.'' 1 Tim. 6:17. Or in 



A STORY OF HUMANITY. 177 

that living which He gives us annually in the fruitful seasons 
from heaven as blessings upon our own efforts to make a lawful 
living for ourselves and those dependent upon us, which profits 
of legitimate labor are for all who make lawful efforts to share 
in them, and all such should be protected in the rightful enjoy- 
ment of them, as gifts of Heaven upon those who have obeyed 
Heaven's law for them. But these monopolies seize by combined 
strength all the profit there is in the labor of those who obey the 
divine command put -upon all. Gen. 3:19. Ageeable to which 
law, in addition to mental toil, everybody ought to do some physi- 
cal work, enough at least to make them healthy and comfortable, 
if no more. If they do not, they are out of the right etement, 
and will do mischief to others, and to themselves, too. If their 
inherited, or acquired wealth, keeps them from both mental and 
physical work woe unto their morals. 

But these monopolists in their unbelieving hearts, and covetous 
souls, are not willing to trust in God and His providence, and 
use only right means to acquire, or increase wealth, and are 
therefore, as it were, trying to heap up towers of riches to reach 
above all others, neither fearing God nor regarding man. Luke 
18:4. Perhaps if they were to see the unhappiness of those they 
have crushed it might excite a little human feeling for human- 
kind in their hardened hearts. Now their victims, numerous fot 
the most part, are so distant from them they neither see their 
miseries, nor hear the cry of their bitter woe. But Heaven on 
high sees and hears and they will be called to settle before that 
Judge who knows the hearts and lives of all, who also requires 
for the widows and the fatherless, the bruised and crushed of 
other classes, too. 

Apparently they defy God's yearly providence in a climate like 
ours, rich in blessings for all, not trusting in it under reasonable 
conditions as they should, as a blessing upon all fair efforts, 
which a man should make through industry and perseverance for 
his living. Thus they are opposing His established order for all, 
for themselves as well as for others, as far as their influence con- 
trols to take profits from others and bring them to themselves. 

Some of them as those of old want to get to themselves a 
great name (Gen. 11:4), and family renown, as well as family 
security against future need, and all that at the expense of oth- 
ers. All of which is rebellion against God's order for society, 
as well as against the common interest of mankind. All of it too 
will ultimately revert upon themselves, perhaps, both secularly 
and naturally (Ex. 20:5), and they will see, though it may be too 
late for their recovery, the foolish madness and guiltiness of the 
course they have pursued against God's order for society, and 
almost blood-guiltiness to their fellow men. For their cruel ex- 
tortion causes in many ways loss of human life. 



178 A STORY OF HUMANITY. 

By means of their extortion some honest laboring men are de- 
prived of the profits of their labor to that extent they cannot have 
sufficient fuel to keep their families from suffering from cold in 
extreme weather, and some die from that cause brought upon 
them by the monopolies. Some perish from the same cause, be- 
cause they cannot get necessary apparel, nor enough covering to 
prevent cold at night. Some from the same cause, for lack of 
food, or from sickness, or chronic diseases, brought on from such 
privations. And when brought down to the sick bed have nothing 
with which to pay a doctor, can't have one on account of the 
monopolies which squeezed their fathers out of the profit of their 
work, nor any medicine for the same cause. If the medicine and 
the physician and burial expenses are furnished in such cases it 
is by those others who in spite of the monopolies have a little 
left, as "a handful of meal in a barrel, and a little oil in a cruse." 
Some whose estates the monopolies have got die from grief on 
account of the mi&fortunes brought upon them and their families 
in the ruin of their business. Many a good refined young lady 
is brought to misery, heartrending grief, by them in the ruin of 
her ftaher's business, while some break down under it, women 
and men both, and have to be sent to asylums and die as they 
have existed, miserable. And others seek a short way out of it 
all, so far as this life is concerned, by committing suicide. 

The truth in all these features, though very ugly, and fearful 
they be, is not at all exaggerated. Many real facts of the dif- 
ferent classes are traceable to the effects of the monopolies upon 
business, and other departments of human life. The monopolies 
are arraigned for it, and will have to answer for it to the Judge 
of all, and for ten times more. 

In their money loving feelingless hearts, what do they care for 
men, or women, or children, more than for what they can get 
out of them? That is all they care for them. When Stanley was 
running the gauntlet in Africa between the bowshots of the 
men-eaters from either side of the rvier, he said, "It put 
a strange feling upon him to be valued at what his mus- 
cles would be worth as beef," And are not these indirectly men- 
eaters? In the language of Christ they "devour widow's houses." 
By extortion swallow up their estates, and the estates of many 
others as far as their speculations enable them to extort upon 
them. And some of them will make a pretense (Matt. 23:14), 
at worshiping God, when at that very hour they are by extortion 
forcing others to*" work for them on the holy Sabbath day, to un- 
necessarily increase their already overburdened wealth. 

In time of the American war in the Sixties, it was preached 
that a man who would speculate on his country at such a time as 
that was virtually drinking the blood of his fellowmen. These are 
worse, far worse, doing of it on a much wider scale, and from 



A STORY OF HUMANITY. 179 

meaner principles tiian did those. Yea, by common consent, they 
are worse than those. For they devour the. legitimate bread of 
many widows and fatherless ones, and thousands of other honest 
poor. And thousands of others who were before well to do, are 
driven by them into bankruptcy, and financial ruin, and into heart- 
rending mortification of the feelings of honor and dignity they 
once had. Thus they are taking away both bread and knowledge 
from the poor. For thousands of them are made, by this extor- 
tion, notwithstanding they are industrious, so poor that they can- 
not honestly get clothing suitable to wear to church, and stay at 
home, and their families likewise. And thousands, too, though it 
is called a free school system, even if the books also were free, 
cannot send their children because the monopolies have so ex- 
torted upon them they can't get clothing for the children to wear 
to school and are forced to keep them at home. And they are 
so far defeating one of the great aims of the government itself — 
general education. 

Such a state of things cannot continue long without creating 
disturbance among the people; nor without bringing down Heav- 
en's wrath upon any government that allows it to exist in its 
limits. Surely no government can allow such and be innocent. 
The legislators in every country, in the fear of God, and in duty 
to mankind, should enact such measures as will stop and pre- 
vent it. 

It is the duty of the statesman and the legislator to study so- 
ciety in all of its phases and its interest in all classes, their re- 
lations to each other, to the government, and to all commercial 
peoples, and try to adjust the profits of all industries, and of all 
legitimate trade so that all may stand an equal chance to share 
in the profits of labor. It is the profit on what is produced, over 
and above cost of production, that brings a surplus to those who 
produce them and blesses them with wealth, hence history shows 
how favorable to the prosperity of any nation are wholesome reg- 
ulations of commerce between different peoples. Therefore the 
true statesman and legislator considers the economic interest of 
his people in all of its bearings, and does all he can to protect 
their welfare. 

But when any class of the people are denied by force of cir- 
cumstances, especially by the extortionary methods of corpora- 
tions, monopolies, or any combine of forces whatever, an equal 
chance with all of these they become discouraged, and many will 
quit trying to gather property, will become indolent, careless about 
themselves, take to drink and other bad things, and will bring on 
a bad condition in every interest of society. Many, too, will lose 
their sense of honor and in the fretting mood against this rob- 
bery, as it were, which others have indirectly fore^d them to sub- 
mit to, and the powers that be refuse to provide legal protection 



180 A STORY OF HUMANITY. 

against them, but allow them to continue in their evil work, and 
will say, "let the debts go, we'll not try to pay them." And a 
bad state of affairs will be brought upon the whole country that j^ 
protects some in doing wrong to many others. And which forces 
some to pay debts of extortion, while the miserable extortioner 
goes free in law, who ought to be punished more than the others. 
For at heart he is real mean, and mean in practice, too, whereas 
the others if they had had an opportunity to carry out their real 
principles would have continued in moral honor. As I have often 
thought, he who sells liquor is real mean, but the man who drinks 
it is a creature of misfortune — is to be pitied — ^and ought to be 
treated for his diseases misfortune has brought upon him. 

After all, the people themselves can stop them, and how? By 
refusing to buy from them. For instance, if everybody would 
quit drinking liquor it would break every liquor establishtnent in 
the world. Don't you know it would? Talk of temperance socie- 
ties, I have joined lots of 'em myself, "to save others," and of 
prohibition, that is the best prohibition on earth. That's the way 
my mother raised me; and I have never got "above my raising." 
A like necessity put upon the monopolies would burst all of them. 

The man who tills the soil can bring out of it everything he is 
obliged to have to live. Providence has put it there, has taught 
man how to get it, and he can raise it if he will. If the farmer 
would do that his wealth would command the respect of the 
world. These very monopolies would seek his patronage. He 
would be waited on by more agents than he would have time to 
speak to. 

As to clothing, he could adopt a style of his own, and let all 
other fashions go. The consumers could trade with the manu- 
facturers, and the manufacturers could buy the raw material from 
those who produce it. And it seems that this trio could get along 
without the speculator. 

The Lord stops a thing by creating a necessity for it to stop. 
For instance, if a man won't quit sinning, He will let him die.^ 
Then he stops. In the old time when men lived so long and 
man, the most of them did so bad, the Lord shortened their days. 
And the days of many are shortened now, because nothing else 
will stop them from sinning. The lives of many are certainly cut 
short on account of their sins in these days. So the people can 
stop these monopolies by putting that necessity upon them which 
comes from the lack of patronage. Self-denial, firmness, indus- 
try and perseverance can do it. By the help of Providence the 
people can succeed in protecting themselves and their interests 
against every wrong. 

Home production is also the remedy, and protection against 
adulterated food, which is very much of the same nature of the 
other evils we have been discovering, and should be treated in 



A STORY OF HUMANITY. 181 

like manner. If the State has a right to pass and enforce laws 
against other swindlers, she has the right to do so against these; 
and should protect her people against them. It has come to be a 
fact that nearly everything manufactured and put upon the mar- 
ket for sale has in it a swindle, some way or other. We are 
swindled in almost everything we buy in market, that comes from 
abroad, but when it goes into what we eat or drink it is far worse,, 
for then our health and the health of our families, and life itself 
are involved. It used to be said everyone has to eat a peck of 
dirt. Now they eat many pecks of grit; of chalk and other stone 
flours mixed into wheat flour, etc. And it used to be said dirt- 
eating children couldn't be healthy. I've seen the sallow swollen 
things — and what less evil could we expect from eating these 
stony mixtures for food. The evil is spreading more and more, 
so are the effects, and we are badly damaged by it in purse and 
health. It causes much suffering that would not be if we had 
puTe food to eat. F'rom which cause many feel so badly after- 
wards they want something else and take a stimulus, and the 
habit of drinking liquor is set up. The more sedentary is the 
life, the worse the effects of this cause and the greater the temp- 
tation to drink. And many are yielding to it, too. Very many 
bad effects are traceable to this source, and it is a matter suffi- 
ciently grave to dem.and the deepest thought of our legislators, 
and of all concerned in it. 

We have been called by foreigners a nation of gluttons. But 
don't let us be called a nation of swindlers. It would, however, 
be quite appropriate now to call us a nation of dyspeptics. No 
wonder, when we eat so many frauds and shams. It were bad to 
swindle us out of our money but take away health and cord- 
fort and leave us miserable is bad indeed. Yet we meekly sub- 
mit to it all. Forsooth, its fashionable. Verily it is like giving 
a stone for bread sure enough. Lu. 11:12. 

Of course every individual should do as he would be done by. 
Be honest with all. and the .state should see that trade is honest 
by all of her people. 

An old colored man said to me once/ "You better lock your crib 
it night." "Do you lock yours?" "Yes, I know the niggers will 
steal my corn if I don't." So they will steal from one another, 
as well as from white folks. I have known them to refuse to 
trust one another with the least bits of money, having so little 
confidence in their own color. I have heard them say they had 
rather trust a white man to pay them than their own race. They 
will steal from one another, so in this commercial swindling the 
white skinned are partial to none. 

If those who swindle or oppress others had. the right moral sense 
they would not do it. But those who cheat others are often 
praised by the unthoughtful as if they were sharp, but the Bible 



182 A STORY OF HUMANITY. 

calls all sin foolisliness. In the light of divine judgment it is 
seen to be our iSavior calls deceivers "fools and blind." Matt. 
23:19. Then spiritually all these adulterators, swindlers all — are 
blind, and the monopolists are blinded by love of money. 1 Tim. 
6:9, 10. 

Now instead of cruel blindness, 
Let us live in brotherly kindness. 
For all the glory of the battle strife, 
Is not worth half the native life; 
Then in all things to others do you. 
As to yourselves you wish others to do. 



CHAPTER 29. 
A Period of Happy Progress. 



The time has been when mature worth was appreciated, yet 
this age is too frivolous to properly value well ripened genius. 
Wordsworth at 63 was appointed poet laureate, and others more 
aged held the most important places of high toil and trust, as by 
time and experience, they were better prepared. Happy that peo- 
ple who have age, experience and ripe wisdom to lead them. But, 
"woe to thee, O land, when thy princes are children." Bel. 10:16, 
17, Is. 3:12, etc. From these scriptures we may be warned, and 
receive timely lessons for our permanent good. And thus many 
evil tendencies be relieved for the good of all. And the first 
paragraph of the third chapter of Isaiah is so appropriately appli- 
cable to this age all would do well to consider it. It would be 
well for all, too, to consider the 12:1-14, of 2 Kings. 

We are naturally slow to learn the wise, the good, the best 
things, and it is well worth the pains to seek those who by reason 
of years, long study of men, and of other things, and from expe- 
rience are found worthy to be trusted, to guide the people in 
knowledge, wisdom and good understanding of what is best for 
them to do, so as to promote their best interest on all questions. 
Youth is hasty, often rash, middle age sometimes is dreamy and 
speculative, but ripe experience is calm, draws from the past, 
presents the wisest front to the present and to the future. So let 
us appreciate the wisdom of the worthy aged. 

It was Moses over 80 years of age, that wrought best in his 
sphere. It was the Solomon over 50 who out of experience, gave 
the best advice to the young. It was Paul the aged, who wrote 
the wisest, the best epistles to churches, to pastors, to all. It 
was the oldest of them all who wrote the sweetest of them all, 



A STORY OF HUMANITY. 183 

John, near his well rounded century of years, well filled with 
useful studies, haj)py experiences, and the best of work in the 
service of God and of mankind. 

Outside the original language religious worship was somewhat 
difficult at first, but Noah continued going around among them 
teaching and preaching to them, all he could, and they were glad 
to hear one so ripe in years, so rich in experience, and so full of 
knowledge. Shem likewise preached all he could, especially to 
his own posterity. His also was a rich ministry. And all the 
rest who were saved in the ark did all they could to keep up 
public worship and all other religious duties and interests. 

Noah was honored as head over all of them, as long as he lived. 
Shem was so honored afterward by his own descendnats. Japheth 
by his, and Ham by his. But aside from this each diivsion had 
a ruler by seigniority until the days when kings ruled. Prom 
which time the Biblical history follows the course of the Messi- 
anic blood, touching the rest of mankind only incidentally in or- 
der to make its own purposes complete. 

In those times, early after the flood, as before every truly pious 
head of a family was as a priest in his own household. As was 
Adam, Abel, and Job, in later patriarchal times, offering daily 
sacrifices, or at least, frequently adding sacrifices to their pray- 
ers and other services as occasion required. And as Abraham 
pursuant to the first order of worship had his altar everywhere 
he pitched his tent, Isaac also, and Jacob likewise. And on doubt 
but the same was followed by the pious ones all through that 
dispensation with public worship on each Sabbath day, which 
custom once established, continued from Adam to Moses, when a 
different order was ordained by Him who instituted the first, 
w^hich, however, did not destroy the first only enlarged it, hold- 
ing to it, and bringing more into it. It was but a development of 
what had already obtained from the gate of Sden. Thus relig- 
ion was well sustained all through the days of Noah, and on in 
following years, especially in Shem's line, in all his tribes. 

All the arts and sciences then known to men flourished well in 
this happy period. There was generally a flourishing state of 
financial affairs, of political government, and of literature. All 
of which is corroborated by recent explorations into ancient ruins 
in those landsr occupied by mankind at that time. No facts there 
found, however, have been contradictory to what is taught in the 
Bible; but all that has been clearly deciphered from the records 
is in agreement with the Scriptures of truth. In this period the 
foundation was laid for the great Assyrian empire, and it obtained 
considerable proportions before the death of Noah. In this period 
Egypt was settled by Mizriam, a son of Ham. Here lie laid the 
foundation of a government that stood 1663 years. Hence, de- 
scended from these early patriarchs, after the flood, the Egypt- 



184 A STORY OF HUMANITY. 

ians claimed through the Pharaohs, to be descended from ancient 
kings. Yes, when every man was a prince and every woman a 
princess. The Phoenician, the Chaldean, and all the early postdi- 
luvian governments had their rise in this period which grew out 
of the beginnings of nations planted soon after the dispersion 
from Shinar. And all of them made rapid progress during this 
period which was fortunate for all kinds of improvements then 
known. 

Truly it was a happy period of the world's history. But no pe- 
riod, however happy, is exempt from the invasions of the king 
of terrors. Since the flood the Lord for good and wise reasons 
had favored them with immunity from death. So for full three 
centuries no death is mentioned. The first on record is Peleg, 
aged 239, 340 years from the deluge. The next was Nahor, aged 
148 years, 341 from the flood. The world then was wealthy, 
healthy and happy. Recruits went into eternity so slowly that 
hell was impatient in waiting, and heaven was anxious for some 
to come to her. 

Some born after the flood were the first to die. But none of 
them were entrapped by the Devil. Heaven got them all. The 
devil was badly worried over it, but went to work the harder to 
get some. Peleg at whose birth the earth was divided and at 
whose death it was not united, passed away in great triumph, 
through weeping on earth but through shouting of the redeemed 
in Heaven and angelic rejoicings. Likewise did his distinguished 
contemporary, Nahar, one year after him. Both at a ripe age, 
though not so old as some left behind them. Such are the re- 
sults of mortality that many pass away leaving their seniors be- 
hind. 

The ninth chapter of Genesis runs in time 350 years from the 
flood. The first paragraph of the tenth chapter extends far into 
the future, while the eleventh chapter brings in earlier events. 
In the fifth verse of the tenth chapter it is said the divisions 
were after their tongues. The language was the first mark of 
distinction, the leader. Second after their families, this was a 
larger division than the first, which may have embraced only a 
few persons at first. Third, in their nations. The nucleus of lan- 
guage as an internal spirit had by this time referred to, woven 
around the individuals, families, and around the families a na- 
tion, then each nation into a distinct people, having a language 
peculiar to themselves. So by this time every tongue had gath- 
ered about it a nation, a people, with a language peculiar to 
itself, distinct in some features from all others. Yet all the peo- 
ples were of the same first race, and all the languages of the 
original. 

A touching, though interesting, event occurred near the close 
of this period in the death of Noah's wife. Although history does 



V 



I 



A STORY OF HUMANITY. 185 

not favor us with her name, yet stie was a good and great wo- 
man. The greatest and best one of that age. She did the world 
a very great service. All generations since have been greatly 
indebted to her, and those to come will be equally so. 

She was a woman of superior intellect, of good judgment, in- 
dustrious and patient. Never did she think Noah was losing his 
time while working on the ark, but shared continually in his faith 
and hope. Neither did we ever hear from her a single word of 
discouragement; for always "in her tongue was the law of kind- 
ness.'' Prov. 31:26. 

While Noah preached on Sabbaths to a world that was to be 
drowned for their sins and through the week days worked on the 
ark, with a practical eye and sound discretion, she looked after 
all the domestic affairs; and much of his secular business, too. 
The children were small, when the work was begun, she had to 
train them for society, business, and religion all, much therefore 
depended upon her ingenuity, skill and perseverance, for Noah 
had much to do in running the government, as well as to preach 
and built the ark; so his hands were full. Also in the midst of 
so much evil it required constant watchfulness to keep her boys 
from evil habits. She succeeded well, for she raised such boys as 
God approved of and saved in the ark. 

She had no girls, but watched over the associations of her boys, 
and helped them to make the very best of lady acquaintances, 
and aided them in making the best selection among women for 
their wives. Such, too, as Heaven approved of and saved from 
the flood. And these were all that Noah and she could persuade 
to believe unto the salvation then present. 

She was a great support to her husband in such a discourag- 
ing ministry as he had. Many a Sabbath night he was disturbed 
in his sleep, would wake in restlessness from very grief because 
the people were so slow to believe, and say I'm almost discour- 
aged, and persuaded not to preach to them any more. Then she 
would comfort him all she could. Would say, the i^ord promised 
that His spirit should strive with them 120 years before destruc- 
tion should come; and while the spirit strives you can afford to 
preach. And I can afford to work. I will contrive every way I 
can to support the children while you work on the ark. I want 
to help you all I can in all your great and good works, and when 
full an hundred years were gone her faith and hope faltered not; 
but with the same patience content and cheer she did her daily 
tasks. 

With her own hands she prepared the meals for the family, 
and for the workmen Noah had from time to time helping on the 
ark. Noble woman she was; she did her part well: though his- 
tory has failed to reward her. 

Long did the faithful preacher preach; and full many a time 



186 A STORY OF HUMANITY. 

did his great heart sigh, for when he delivered the solemn mes- 
sage the sinners did not cry. And all the more because he did 
not understand the reason why. And with patience full as long, 

And when God had shut and sealed them in the ark, and yet 
another seven days remained, before a cloud was seen, she did 
not say "our work has been in vain," but steadfastly believed it 
would all be rewarded. Although she did not wish to see her 
neighbors perish, but had rather, far rather, they might be saved 
yet. Yea, was willing to lose all their labor and be gibed if the 
rest could but be saved. 

And when .the torrents came ,and the streams higher and high- 
er rose, and still higher and further, the rising waters spread, she 
did not fear, but could sing and pray night and day. At the fam- 
ily altar eve and morn, was happy and on the Sabbath days, too, 
when on the high waters, in the ark, Noah preached. Nor could 
she bear for a single Sabbath to pass without its duties done 
and its blessings won. 

Neither evening nor morning, without its secret prayers, nor 
meal dispensed without its grace and thanks. 

And when the waters were assuaged, the land now dried, and 
a lovely spring in vernal robes invited them forth to try the earth 
and look abroad, with ingenious mind and ready skill, she ap- 
plied her hands to needful things. And when by and by, O how 
sad it was, the great preacher of the flood was overcome by wine, 
she did neither murmur, scold, nor complain, but said, "I'll try 
my hand that he does it not again." By God's help she did it 
well, for, for long centuries, no such a thing is ever mentioned 
any more. 

And when, since the flood, full 300 years and more, were passed 
into Eternity's store she was the same good woman as before. 
A very queen. The grandest of her generation. Her life's ex- 
amples shone more than ever bright, her sons and her daughters- 
in-law profited by her good advice, but more, because they saw 
in her truth to practice set. She often told them that they 
should never forget the Lord, who saved them from the flood, 
that they must never neglect any of their duties. That they 
should ever revere His holy name, ever worship at His altar, in 
all the appointed seasons, and keep His Sabbath's holy. 

And when Nimrod and his host combined against the rest of 
them, trying to overthrow the order of things, with independence 
against His providence, she warned them of His displeasure 
which would be sure to overtake them, and advised against it all. 
And now when she is come to die it is but natural that a life 
so well spent should close well. OProvidence having favored her 
with a prescience of it, she called all of her children, and all 
others who were near enough, to come to see her for she was 
soon to pass away from them, and wanted to tell them all good 



A STORY OF HUMAjVITY. 187 

bye before she went. Day after day many came. She gave them 
much encouragement to faith and hope and permanent piety. It 
was a privilege to see one so ripe for heaven. Just before the 
time came she said, "O, Noah, I see many of our kinsfolks, and 
of our old neighbors before the flood! For whom we labored so 
long that they might be saved! And when you were so discour- 
aged in your preaching for fear they all would be lost. I see 
many of them we knew, in glory now!" It made Noah so happy 
he could hardly 'keep soul and body together. When the time 
of her departure was fully come, and Peleg, Nahor, and a host of 
her old friends beyond the flood, with angels, every one ready 
and anxious to serve her, she reached forth her hands as if she 
were a little child to be helped. 

They adjusted her wings for the flight, and away she went to 
the Lord her God. And to those who were long waiting for her 
coming. The whole way to Heaven seemed to be lined with 
happy people of all the ages past, who greeted her as she passed 
up. Eve was one of the happiest of all to meet her, for her life- 
work had been more like Eve's than any other woman of the 
whole human race. The Son of God gave her the newest crown 
in Heaven. And her rank was beside the Mother of all living; 
for of all her daughters she was the most like herself. 

Happy woman, second mother of a world. 
Blest wert thou, and blest wast thy work; 
O may all thy daughters fair. 
In thy noble virtues share, 
And all the accountable race. 
Thy illustrious faith embrace: 
Whether coming early or late. 
Thy life, thy work, appreciate. 

Of all the trials Noah ever had this was the most severe. They 
had walked together in the happiest relations for full nine cen- 
turies and more. It was fortunate for him that his own time 
on earth was growing short. The Lord was too good to take the 
preacher's wife away long before he was to go himself, when he 
knew there was not another in all the earth he could lawfully 
wed. For this reason, if no other, no other- woman was ever 
married to Noah. Henceforth he made his home in the house of 
Shem, for so was the will of God that no more children were 
born to Noah except the three sons named in the history, and 
the student can see a wonderful propriety in it. 

Noah continued to move around among them all he could, in- 
structing in religion, all trades, arts and sciences then known to 
men, and taught them in principles of government and of com- 
merce between the tribes of Shem and all the rest of the na- 
tions, was solicitous for all of them to do well. To dwell together 



188 A STORY OF HUMANITY. 

in love and peace, for them all to prosper, and that in all things, 
especially in the "knowledge and practice of religion. 

He lived to see the curse to some extent coming upon Canaan; 
and Ham's younger posterity, in part, oppressed. Canaan was 
the first to serve as a servant among his brethren. His own 
brethren were the first to enslave him, in his descendants. Then 
Shem's posterity. And last, but not least, Japheth's. By Nim- 
rod's rebellion against the universal covenant between God and 
all flesh, another curse came upon Ham's posterity, for he led 
them into it more than were any others, which in the course of 
time bore heavily upon them. Happily for Noah, he was permit- 
ted to see only the beginning of these things, then was taken 
away from the evil to come. 

By and by the time came when this great antediluvian must 
die. He too was mortal. When the Saviour of his race, in a 
physical sense, .must depart this life. The time was at hand. 
And full well did he know it, for the Lord had shown it to him. 

Pursuant thereto he had S^hem to call for Japheth and Ham, 
and for all others that could come, to come to him, for he wanted 
to see them before he died. They did so, and found his faith 
strong in God — the God of the flood — who .saved him by faith 
more than four hundred years before, as it ever was. With him 
all earthly desires having failed, it was his choice now to depart 
and be at rest. After much heavenly conversation with them all, 
he bestowed the Patriarch's blessings upon his three sons. And 
grandly like an holy Patriarch did he pass away in the midst of 
a loving and numerous posterity, more honored on earth than any 
before him and quite as much in Heaven, 

When he opened his eyes upon the Spirit world he saw his 
life long helpmeet at his side. She was the first to adjust his 
wings for his flight, reminding him lovingly and of how softly 
she used to place his collar when he was to go forth on public 
duty. Then a host of brethren — akin — and of his old friends of 
antediluvian days, were all around him, greeting him and serving 
him every way they could. It was a beautiful scene. Never had 
a hero a grander triumph. In addition to those of earth, many 
angels of all ranks were in attendance, shouting "here comes the 
man of the flood, w<ho, for full an hundred years of earth's time 
wrought with his own hands to save himself, and others alive, 
and thereby kept his race from perishing. 'Tis true he got drunk, 
but 'twas a weakness — he didn't intend it, he repented and was 
forgiven; and he did it not again. He was Heaven's instrument 
of linking two. world's together and of keeping redemption intact." 

Even Gabriel and Michael were delighted to honor him, and 
the Son of God was greatly moved at his coming, for He had 
never had in all respects a better servant on earth than Noah. 
And said, "You are henceforth a type of Myself in that you 



A STORY OF HUMANITY. 189 

preserved your race from perishing." And all Heaven did him 
great honor. 

To our great father Noah, 

The world is indebted far more 

Than to much of its boasted lore; 

For years four hundred forty and nine, 

He walked in faith most sublime; 

But one jostle did he make, 

And that, even, by a mistake. 

He did not know the strength of that wine, 

For he had never tasted any of its kind. 

Mass great fortunes; fight mighty battles; 

Rule over men as over goods and chattels, 

Fine works of art, write volumes of books, 

Men may do, but they have been few. 

Who have sustained virtue four hundred years through. 

'Twould take a character unusually strong, 

To bear that strain half so long; 

Bcjpaparte may shake nations for true, 

Alexander a world subdue; 

But grander victories are for me and for you, 

Happier that field than Marathon's plains. 

Or "Waterloo's hills, 

For greatest is he, who life's long duty fulfils. 



CHAPTER 30. 
The Rise of Idolatry. 



If the ages of Noah's sons at the flood were 120 years, that 
would give them 150 years to succeed their father, each as the 
honored patriarch over his own posterity. If only one hundred at 
the flood they had yet 180 years to live, and at that Shem lived 
in all. 602 years; perhaps Japheth and Ham quite as long. 

Shem was honored by his descendants as a great and good pa- 
triarch, impresses his posterity to this day, so lasting has been 
the prophecy implied in his name — renown. Japheth was highly 
esteemed by his posterity. Is to this daj^ The ancient pseudonym 
given him — ^the great (Gen. 10:21) — holds to this day in his de- 
scendants. As his name implied, he still persuades others. In- 
fluences men, and obtains answers from Heaven. , 

Ham was unfortunate in controlling his children. He suffered 
his sons to be bad, and had but little influence over his grand- 
children. His name had in it a prophecy of misfortune, and it 



190 A STORY OF HUMANITY. 

was fulfilled in himself, in part, and his posterity are not re- 
deemed from it yet. The bad has been in them all the time. 
What made it worse Cush the first born to Ham had a name quite 
as unfortunate, and his son, Nimrod, was so wicked that his in- 
fluence over them caused another misfortune to come upon the 
Cushites, Ethiopians, and upon the Hamites in general. 

The wives of the three sons of Noah were noble women of a 
noble race. The best of the antediluvian blood, and did much 
in saving the human race, and in perpetuating it. Shem's wife 
impressed her pious spirit upon her posterity. Japheth's wife 
projected her queenly spirit into her descendants; and while 
Ham's wife was good in herself. Ham and his sons counteracted 
her good influences. Though Noah's sons were born of the same 
mother, there was a difference in them, so would there be more 
difference no doubt in their wives. There was a difference in 
their children from birth, as the sacred history clearly Sfhows, and 
as a matter of course that difference would be more and more 
marked las they advanced from the first. Therefore would be still 
wider now than at any time hitherto. "And of them was the 
whole earth -overspread." • 

All along before this time the Devil had depended mostly on, 
so to speak, direct means to destroy the souls of men, but with 
little success in getting recruits to the ranks of hell; now he tries, 
as it were, indirect means. After much long and hard study he 
decided to counterfeit religion. In other words,, to fool them with 
a false worship. He saw they were inclined to worship and 
thought if he could get them to worship something else instead 
of the Creator, he could lead them on to worship himself, which 
he wanted, at first, angels to do. Failing in Heaven, he tried on 
earth. He worked hard and long before he got any to worship 
him, but finally succeeded in it by fooling them through idolatry, 
all of which is false worship, and leads to worshiping the Devil 
himself. He saw the Almighty had human servants working for 
Him to influence men to worship Him, so he tried to get some to 
work for him. He bribed that foolish Nimrod to work for him 
by promising him power over men, wealth and fame by it, too. 
Nimrod was the first among men to claim to have a kingdom (G-en. 
10:10) Josephus says, "in order to attach men to himself he 
persuaded them not to worship God." That is the way mat fool- 
ish son of Nebat afterwards did. I Kings 12:26-30. Both of them 
worked for the Devil. 

Nimrod did not succeed in this, it appears, until about 50 years 
after the death of Noah, when he persuaded some of his own pos- 
terity to worship the sun, then the moon, called afterwards the 
queen of heaven, then the stars, afterwards called the host of 
heaven. This was the first form of idolatry. Though beginning 
at the bottom it worked up to the top, for sin will spread, let its 



A STORY OF HUMANITY. 191 

beginning be high or low. In less than a century it had spread 
into Chaldea the most learned and the most religious state of 
those times. For such is the contagious nature of sin if it is tol- 
erated at all, even by the lowest down of any in regard to so- 
ciety, it will work its way upward to what are called the highest 
classes, in the views of this world. 

We have a true illustration of this principle in African slavery. 
The native Africans were creatures of many vices. At first, too, 
revolting to all white persons, but having them to work side by 
side with white boys and men and the whites learning of their 
vicious notions and habits allowed themselves demoralized by 
their practices. And while it appeared a cruelty to the enslaved 
it was a providential chastisement upon them which resulted in 
real improvement to them, for they were not at all worsted by it, 
but the whites were demoralized ^by contact with them. The 
Lord saw that such would be the result if the children of Israel 
lived -in contact with any of the Oanaanites, and therefore com- 
manded their extermination. Such liave been the results of Afri- 
can slavery in all countries, as is obvious from its fruits. But 
everywhere it was better for them than their former condition. 
But all the good the negro got was at the expense of the whites 
and left them damaged in proportion thereto. That is obviously 
true; and the demoralizing influences will work as long as they 
are in contact with each other. 

Idolatry rising when we have stated it did, it could have spread 
as far as the ■ Scriptures indicate it did by the time that Abram 
was 70 years old, when his father fled from it to Haran, at which 
time it did not prevail in Canaan, Philistia, nor Egypt, for Abram 
found them believers in the true God, so did Isaac and Jacob. In 
none of those places is it once mentioned in the times of these 
patriarchs. It appears that Jacob never met it until he went to 
that old country from which Abram came, at which time he was 
70 years old — at his first meeting with Rachel. It was born in 
Nimrod's kingdom, which was close to Ur of the Chaldeans, where 
Abram and the rest of the Hebrews lived before his father moved 
to Haran, and it appears that it had not yet reached those west- 
ern countries where Abram 'and his company were directed to go. 

There is no mention of any form of idolatry made in the book 
of Genesis except 31:19, and that belongs to the first species — 
Sabaism. The same thing is referred to again by Jacob, 35:2, 
when he commanded all his household to put away the strange 
gods that were among them, that is, if any in the whole company 
had any images of that nature, they were to destroy them, for 
he was now to pass over the line into Canaan, and would not 
allow any such a thing to enter there. It seems that he had 
never known any there, and would not allow it to follow him 



192 A STORY OF HUMANITY. 

there, and was full tired of it in the house of Laban, which he 
had left. 

Nor is any kind of idolatry mentioned in the book of Job, ex- 
cept one allusion to Sabaism, 31:26, 27. In the east they had a 
sun-god and a moon-god, and one act of worship in this line was 
to kiss the image, and when too distant for ithat they would kiss 
their hands and throw it towards the sun or moon as an act of 
worship. Job here alludes to this, and says it was punishable by 
the judge, which shows that it was under the ban, and that the 
authorities were trying to destroy it. 

Neither is there any other species of idolatry mentioned in the 
books of Genesis and Job. Joshua exhorts Israel to put away the 
gods their fathers served on the other side of the flood (Ch. 24:14). 
The flood here means the river Euphrates, so called because it 
overflowed so much land each year when the snow melted in the 
mountains above. As stated above, the Hebrews lived on the 
east of that river before Abraham came to the land of Canaan, 
and the gods they served there were the sun god and moon god, 
made to represent the sun and moon. 

I think it highly probable that the worship of terrestrial crea- 
tures rose in Egypt after the death of Joseph and his brethren. 
There is no reference to it in either Genesis or Job. It must 
have been introduced between the periods embraced in these two 
books and Exodus. The Lord so frequently in His teaching dwell- 
ing upon it in Exodus, and thence forward certainly would have 
warned against it before if it had existed hefore. 

And to this view there is collateral evidence in the fact that 
the records of the times we are writing about. Which excavations 
found in those countries, make no mention of any gods except 
the sun god and the moon god. Of course all such things were 
held dear by them, and if they had had images of terrestrial 
gods there would very likely be proofs of it also fouYid. Those 
dating back into time correspanding to the days of Abraham, as 
deduced from the Bible, make no mention of other false worship 
except of the sun and moon, showing, as does the silence of 
Genesis and Job, that the baser forms of idolatry had not yet 
been born. For a fuller account of it, and tracing it back through 
the results of explorations, and showing the transition from the 
worship of God to worship of the sun, moon and stars and then 
to terrestrial creatures, the reader is referred to the thirteenth 
and fourteenth chapters of "The Story of Creation," third part. 

From worshiping these luminaries they descended to worship- 
ing "four-footed beasts.'' And it is true a people will not rise 
above the object they worship. So the transition was easy to 
barbarism. Here was the beginning of barbarism, the offspring 
of idolatry. Idolatry first darkens the spirit of man, then his 



A STORY OF HUMAl^ITY. 193 

intellect, as It is written^ "their foolish heart was darkened." 
Rom 1:21. 

First turned from God to worship the sun, then the moon, then 
the stars, then to fetichism, then to four-footed beasts, then to 
creeping things, serpents and the devil himself. As they sank in 
the scale of worship they declined in civilization, became more 
and more wicked, less and less refined, having less self-esteem, 
became careless in regard to making improvements of any kind, 
were indolent and lazy, too shiftless to gather property, to build 
homes, to provide clothing and food, sank more and more to a 
beast-like life. 

Having abandoned God in their hearts and departed from His 
worship, worshiping all things else, as it is written, "to the mer- 
ciful the Lord will show Himself merciful, and to the froward 
He will show Himself froward" (Ps. 18:25, 26), they could not 
expect help from Him. He let them alone (Rom. 1:24, 26, 28), 
gave them up to run the whole gamut in the downward scale so 
that more sin should punish the former sins. If one should think 
the Lord did not punish the fdolators for their idolatry he would 
be vastly mistaken. What worse curse need one consider than 
to be let alone on God's part, for divine patience to give up one, 
and to let him go? Look at the wretched squalor and the whole 
train of miseries that have come upon the pagan nations. Look 
at the Hamites, in general, by laziness of body and of mind, 
neglecting the study of religious truth and practice they became 
more and more degraded till they became an easy prey for the 
devil who led them into idolatry and step by step into the most 
miserable species of it, so that Providence gave them up to their 
own destroyers and self-imposed miseries. Thus becoming a 
prey to their own blindness they became a prey to all hunters 
after human game to sell in the world's markets. The root of all 
evil, the love of money, did it on the part of the captors, and on 
their own part it was caused hy sin, climaxed in idolatry. And 
as seventy j^ears of captivity cured the Jews of idolatry in Baby- 
lon's service, perhaps centuries of slavery will cure the Africans 
of it. Perhaps Providence saw that nothing else would. Have 
they been punished for idolatry? And when we consider the 
divine chastisements upon idolatry since Nimrod gave it birth, 
how wide-spread, how far-reaching, how long into distant ages 
they go, how can we doubt the reality of eternal punishment in 
the future for impenitent sinners? 

Now the prehistoric dawn of civilization, anti-Bible source of 
language, and anti-creation writers, try to make out their own 
theory — which they have invented — by teaching mankind that all 
civilized peoples have been down in that condition of savage life. 
It is not so. It is a slander upon God, and His people; for His 
worshipers in all ages have been in a civilized state, from the 

7 



194 A STORY OF HUMANITY. 

head of the race to the present. (And all who are properly in- 
formed know it, too. They cannot make out their theory from 
savage sources. To do it they will have too much to destroy. 
Of old, the enemy killed His people and burnt the Bible, but did 
not kill the cause. Neither will these, nor any of His opposers 
succeed in their efforts. 

The devil hath many servants, many of whom are so devoted 
to him they will declare there is no devil at all. Since his head 
has been bruised by the redeeming work of Christ he has not 
the temporal power over men that he had before as was manifest 
in these persons possessed of evil spirits. But he is still allowed 
to have a spiritual power over all who yield to his temptations, 
for which reason the gospel is to turn them from Satan's power 
unto God. Acts 26:18. And hence, in 1 John 5:19, the phrase, 
"Liieth in wickedness" is in the revised version rendered, "Lieth 
in the evil one." That is, the inti^Christian part of mankind are 
in the power of the Devil, as if asleep in his arms. In a spirit- 
ual sense, therefore, they are possessed of the devil, and his 
works they do. 

I wish here to refer the reader to the excellent observations in 
Botswell's life of Dr. Johnson on the unfortunate ones possessed 
of evil spirits related in the gospels. Vol. 2, p. 117. "Which, af- 
ter all, 1 think is the most probable cause of ^madness, as was 
first suggested to me by my respectable friend, Sir John Pringle, 
had recourse to pain, tearing themselves, and jumping sometimes 
into the fire, sometimes into the water. Mr. Seward has furn- 
ished me with a remarkable anecdote in confirmation of Dr. 
Johnson's observation; 'that when they grow very ill, pleasure is 
too weak for them, and they seek for pain.' A tradesman who 
had acquired a large fortune in London, retired from business, 
and went to live at Worcester. His mind being without its us- 
ual oacupation, and having nothing else to supply its place, preyed 
upon itself so that existence was a torment to him. At last he 
was seized with the stone; and a friend who found him in one of 
his severest fits, having expressed his concern, 'No, no, sir,' said 
he, 'don't pity me; what 1 now feel is ease, compared with that 
torture of mind from which it relieves me,' " 

I believe ihey are right. I have known some, and have heard 
of others, who attempted to destroy themselves and failed, but 
bleed freely, were relieved, and saved to enjoy natural life, which 
leads me to think that bleeding at first, as the physicians did in 
the preceding generation for many maladies, would be a good 
remedy in the cases reported above. If it was good then it would 
no doubt be good now. I have read, however, of bad effects from 
too frequent bleeding. As Dr. Johnson observes upon the cases 
referred to in the gospels the self afflicted pain upon their per- 
sons was a relief to the mental suft'erer, so there are forms of 



A STORY OF HUMA:NITY. 195 

uncleanness in which pain and partial bloodletting will produce 
pleasure. Many of them were said to have unclean spirits, and 
often cut themselves, doubtless from consciousness that it would 
bring instant relief, and should be accepted as an indication of 
the real remedy, in such cases now. I have thought that many 
in the first stages of mental diseases may be relieved by treat- 
ment for the liver and blood, and enforced exercise where they 
are indiposed to take it. And also the drawing away of the prop- 
er amount of blood by the physician in many cases, will be the 
quickest relief. It draws off impure blood, and sets up a quick 
reaction in the circulation throughout the system, sets nature to 
work to supply the loss, to fill the vacuum, produces hunger and 
promotes digestive power — renews the energy of the patient. 

Another proof of the decline we have mentioned is the fact the 
farther we go back tracing the traditions of eastern peoples, the 
nearer we get to the Noahian age, the more like the teaching of 
the Bible they are found to be. The Vedas of the Hindoos are 
the oldest yet found, are the best, most sensible, more like the 
Bible oh the same subjects than any others known to us. 

The best of them deplore the fact that their people have fal- 
len far lower than their forefathers were in the long ago. In 
tracing what history they have numerous evidences are seen that 
there has been a decline in their civilization and common moral- 
ity, more and more marked since the first of their race, as far as 
is known to their best information. Being so secluded from other 
peoples before the iChristian era as they were, is no doubt a 
reason why they preserved more of the original religious knowl- 
edge of their forefathers, from Shem and Noah. 

Pilkington, an English missionary to Uganda, in the heart of 
Africa, between 1890 and 1897, found a native there named Noah. 
We know that those among us who have Bible names got them 
from the Bible, so these Africans must have had by some means 
or other knowledge of Noah. Of course he was a common inher- 
itance of all, and it is pleasant to find that all of them have laid 
claim to him and have in some way or other recognized his great 
services to the whole human race. Some amount of this Noahic 
knowledge must have been preserved by these Africans descended 
from him through Ham, as in other of his distant relatives, from 
Shem and Japheth. And it is easy to trace all the peoples of the 
earth, with their languages back to the branching off in Shinar, 
to when all languages blended in one, and the whole race was 
one, and to see the beginning of barbarism, and of its father, 
which was idolatry. How happy for us that our Heavenly Father 
has on His own part preserved all this knowledge for us and ena- 
bles us to possess it to-day. 

The next distinguished one to pass away after Noah was Reu. 
About 22 years from the death of Noah, having lived 249 years. 



196 A STORY OF HUMANITY. 

called tlie seventh from Noah, that is, in the line of descent of 
the Messiah, in the seventh generation from Noah. Evidently a 
good man. The word shepherd is in the interpretation of his 
name and may have been a presage that he was to be a shepherd 
of souls, which is probable from the piety of his posterity on 
down to Rebecca and Rachel. Possibly he was a preacher. His 
firstborn, Serug, was his junior by 32 years, the eighth from Noah 
in the line of the Messiah, and having lived 230 years, was the 
next after his father to pass from earth away. " 

He was distinguished as being the greatgrandfather of Abraham. 
In his life work he built upon the foundation of righteousness 
laid by his father, after the divisions of mankind at the tower of 
Babel, developing religion in the line of his posterity, as is shown 
by the results, which lived long in his line of descent in the 
east. 

About this time occurred the first war recorded in the Bible, 
when Chedorlaomer, king of Elam, with his confederates subdued 
five kings in the plain of Jordan and held them under tribute for 
twelve years. Gen. 14:1-4. 

The next death on record is Haran's, a brother of Abraham, 
who was the second one recorded as dying before his father. Go- 
ing away so early he did not have the chances for distinction as 
had those who lived longer. It was then as now, in this, that 
some died shorter lived than others. After Joshua we know not 
of any who went over a century except his faithful comrad, Ca- 
leb, who reached 105 years, his death not being recorded, we 
know not how much longer. It is probable that some not known 
in history did. Anna, the prophetess, who lived in Jerusalem when 
Christ was born was a woman of a very great age. The revised 
version says, she was a widow of even 84 years. She lived after 
marriage seven years before the death of her husband, which was 
then 91 years from her wedding day. Supposing she was 18 
years old at her marriage, she was 109 years old at the birth of 
Jesus. Such longevity is occasionally reached in the nations of 
to-day. 

After the premature death of Haran, "in the land of his nativity, 
in Ur of the Chaldees," his father, Terah, left there with his 
entire household, all of whom were Hebrews, and settled in Ha- 
ran, where he spent the remainder of his days, when he died and 
was buried, having lived 205 years. He is known with distinc- 
tion as being the father of Abraham. Was one of the honored 
lineal ancestors of Christ — the ninth from Noah. A good man 
he was; and his works followed long in his pious posterity. 



A STORY OF HUMANITY. 197 

CHAPTER 31. 
A Passenger. 



In obedience to a divine call Abraham leaves Ms dwelling place 
and becomes a traveler. Shall we say a missionary? A foreign 
missionary he was. He went out not knowing whither he went 
— there was no board this side of Heaven behind him — hence he 
had no limits. He did not go so much for the good of others as 
for his own good. With him it was to "go or die." He was 
moved from idolatry to where it was not. In that sense to a bet- 
ter country. Thus he and all of his were protected from the en- 
ticements to idolatry which was approaching where they came 
from. He followed out his orders, "and into the land of Canaan 
he came." Gen. 12:1-5. "And the Canaanite was then in the 
land." 

Soon after he arrived his obedience was greatly rewarded. God 
appeared unto him at his first sacrifice, offered on his first altar 
in a strange land, blessed his soul abundantly, promised him all 
of the land of Canaan as a possession to him and his posterity 
after him. And still more in the spiritual part, for He had prom- 
ised that in him, through his seed, the whole earth should be 
blessed, which is a greater blessing than Napoleon could have 
hoped for on his plans if he could have reaped all he desired. 
Shortly afterward, however, he moves to another place, rears an 
altar, calls upon God with his whole household in this land 
wherein he was a stranger. Soon again he moves, for he was 
destined to be a stranger in his own land, hence he makes three 
moves during his first year. But the first building erected in every 
place was his altar, at which he worshipped God with his whole 
family and servants all together. He left altars as monuments 
marking his pathway everywhere he went. 

A man of family prayer and of public worship for the Lord said 
of him as a ground of so great confidence He put in him and of 
the friendship he showed toward Him and of the sacred trusts 
He committed to his custody, "I know him that he will guide his 
household after him to fear and obey God.'' Not long, however, 
had he been in Canaan before his faith was sorely tried. There 
came a famine over that country. He was pressed to move into 
Egypt, the granary of the ancient world. That was well for 
Egypt, for so highly blessed with knowledge he helped those 
children of Ham to a better hold upon religion, to a better un- 
derstanding of astronomy, and of arithmetic also, says Josephus. 

The Arabs through Ismael descended from this great Hebrew — 
boast of it, too, and we may be indebted to the Hebrew source 



198 A STORY OF HUMANITY. 

for the Arabic system of figures, handed down to the rest of 
mankind. He was marked in Egypt as God's prophet among 
them. 

Some commentators think AJ^ram did wrong in not telling 
these princes that Sarai was his wife, at first. But he was a 
prophet and foresaw what would be the result if he did. Gen. 12: 
12, 13. His explanation of it always satisfied them. It was a for- 
tunate thing for him, and for Isaac afterward, that they had such 
a reserve to fall back on in time of danger. It is right to trust 
in Providence, and it is also right to use providential means to 
protect one's self in time of danger. Neither did the Lord con- 
demn them for it, as far as we know. When a man becomes 
enamored with a woman he feels a special interest in her broth- 
ers, which Abram had noticed, and used this as a protection until 
Providence came to his rescue. It was good diplomacy. She 
v/as his half sister. Gen. 20:12. 

By and by, hearing there was plenty in the land of Canaan, he 
returned thither. Ch. 13:1. Lot, his nephew, son of Haran, ,was 
with him in all these travels. Like his uncle Abram, he married 
before he started and carried his wife with him, which, I think, 
is the best way to do. Any man will be, I believe, in least danger 
to have his wife with him than not. 

They stop now in Southern Canaan, sojourning in different 
parts; which gave the natives good opportunities to learn very 
useful lessons from them. By which time, both of them had ac- 
quired much wealth for those times, for that reason they moved 
only short distances at a time, grazing the lands, as they went, 
until coming to the place of their first altar. Here they wor- 
shipped God Sabbath after Sabbath in public with their house- 
holds, and all natives that would come, and morning and evening, 
with their families apart, each in his own tent. Zech. 12:14. 

This happy state of these good people was not destined to last 
very long, for that proverb which sayeth, "He that increaseth 
wealth increaseth sorrow," was fulfilled in their history. Their 
prosperity itself, so much desired, was a breeder of trouble. See 
here some of the unhappy effects of much wealth. Now these 
two good men and relatives have to part each from the other on 
account of the wealth of each. 

Here we see the noble trait of generosity in Abram and the 
opposite in Lot. The sacred history shows the good of the first 
and the evil of the second. Lot should have given his uncle the 
first choice instead of accepting it of his uncle. Abram took the 
second choice and outprospered Lot at that. The generous soul 
shall be blest of the Lord, while the selfish shall surely suffer. 

Lot moved out upon the plains of Jordan, leaving the uplands 
to Abram. Many a farmer, however, has found there is more 
real wealth in uplands than in bottoms. God signalized to Abram 



A STORY OF HUMANITY. 199 

His approval of the course tie had pursued in the matter. Blessed 
him with great peace of soul, made him promises of much good 
in the future. How blessed it is to have good hope of future 
good! Truly the Lord will be good to them that be good. Ps. 
18:20. The good are blessed. 

After a time Abram moved to Mamre, and made it a place fa- 
mous in Hebrew history. It appears to me that somehow Mamre 
means mother. In a certain sense it was a mother of much good 
to the human race. Here like a real prince of men and of God 
Abram received great honors from Heaven. So did Sarai, his 
princess. It was here that both their names were changed to 
denote the high honors bestowed upon them. The Lord has a 
right to give us a new name when he sees fit; and we can afford 
to thank him for it when the change means our betterment. 

Lot had already begun to reap the evil results of his choice. 
Had he known the politics of that country he had not settled 
there. The old adage, look before you leap is good advice. The 
people of that country were already groaning under heavy taxes. 
Lot had to bear his part to pay them, help to fight their battles, 
share in the results of the war — was taken prisuner, led far 
away with his family toward that old country whence they came. 
Gen. 14:5-12. 

"When "Abram the Hebrew," or Passenger, heard this he again 
showed the nobility of his character; for he did not upbraid Lot 
for going to Sodom, but went to his rescue as quick as possible. 
Taking 318 of his trained servants, for he was a ruler over many 
others, and three of his neighbors, he pursued them in the name 
of a righteous God. Though they were Shemites, Lot was closer 
to him. Moreover, he knew that it was all unjust. If he was a 
prophet he knew how to fight. Outgeneraled them, rescued Lot and 
all the prisoners, and all thai'" goods, with spoils, and brought 
them baclr to their homes. 

The King of Sodom went forth to meet general Abraham with 
compliments and rewards. Here we see the nobleness of Abram 
again. He refused it all for good and sufficient reasons which he 
gives, at the same time protecting the rights of his three friends 
in the spoils who went with him. 

Whether or not the King of Sodom got that distinguished per- 
son, Melchizedek, to go with him to meet Abram, nevertheless, 
he went. We notice that Abram receives him in a different man- 
ner from what he does the King of Sodom. Abram receives 
blessings at his hands and pays him a tenth of his share of the 
spoils. It seems from all this that Abram knew him before and 
had solemn vows upon him, and no other way to pay them. 

Here he gave birth to the tithe law so far as history is con- 
cerned. Whether it was a custom before or not we are not in- 
formed. He also acknowledges priestly offices in Melchizedek, 



200 A STORY OF HUMANITY. 

who brought forth bread and wine, tokens of peace, friendship 
and gladness. The priest, the sacrifice, the supper, typical of 
nobler things to come. Prophecy in it all. He was also a king 
of iSalem — peace — ^afterwards called Jerusalem, from Jebus — 
strength — strength and peace. He was a neighbor to Abram, 
showed his appreciation of what Abram had done in delivering 
his own people from danger from these enemies of his neal 
neighbors. 

Melchizedek is the first called a priest in the Bible, the next 
is mentioned in Genesis 41:45, but there was as to time a space 
of 196 years between the two occasions named in the account, 
Melchizedek was the highest that ever bore the name except the 
Son of God Himself. By similarity in these points was a type 
of Christ; having in office no predecessor nor successor, had there- 
fore, an unchangeable priesthood; was also king; no successor 
as king nor predecessor so far as we know as regards any of 
these points. But from Adam there were those who ofiiciated 
'at the altar as priests, and in imitation of these patriarchal 
priests came all the idolatrous priests before the days of Moses; 
afterwards they borrowed from the Israelites. For a fuller ac- 
count of Melchizedek see the eleventh chapter of "The Story of 
Creation," part third. 

The three friends of Abram mentioned in the account of that 
victorious action of Abram, I think, were of Melchizedek's peo- 
ple, of Shem's line. 

This was the second war mentioned in the Bible. However 
there may have been some before these. It reveals the fact that 
war had now become frequent. The fact, too, that Abram had 
318 ready soldiers shows that he found it necessary to protect 
himself, and that he overcame them — the armies of both kings — 
is proof that each king must have had a small force, unless the 
Lord fought for Abram and Lot. It also appears at that time 
every city had its king. In what way they got to be king, how- 
ever, no history informs us. They came a long ways, too, to 
make this attack. It is probable that they claimed to have some 
colonial rights over these new settlements in the west. 

The five cities of the plain, I believe, were Shemites. That 
country was not included in the land of Canaan nor its inhabi- 
tants reckoned with the Canaanites. 

These aggressive kings and their armies were from the east 
were Shemites. They were close neighbors to Nimrod, and as he 
is not mentioned in any of the allies it is probable that he had 
past awa3^ as the Scripture saith: "Bloody and deceitful men 
shall not live out half their days." The Egyptian was a growing 
power then, prospering under the rule of the Pharaohs. None of 
the Japhethites are mentioned in these wars. They were nestled 



A STORY OF HUMAJSIITY. 201 

away upon the sea coasts and islands, and extending their pros- 
perity over the northern and more western countries, 

Abram, like a missionary among them, evidently did a good 
work everywhere he sojourned, and Melchizedek filled the office 
of a priest for his own people, if not to others besides, but poor 
Lot stayed in Sodom, failing to profit by timely warning, as 
numbers of others have since done, till he lost nearly everything 
he had, escaping only with two of his family. 

After these rich experiences the Lord appears again to Abram, 
admonished him not to fear. His environments now were cal- 
culated to excite fear; assures him that He Himself, the Judge 
and Maker of all, is his shield — defense and defender — as He had 
shielded him, protected him against all his enemies he need not 
be afraid now nor fear anything that flesh and blood might do 
unto him; also that He was his reward, great reward, exceeding 
great reward, inexpressably great reward, for He is the Almighty, 
the all-sufficiency. In other words, he should inherit the Lord. 
Of course that includes all things, as Christ saith: "He that over- 
cometh shall inherit all things." The Lord is their inheritance. 
Moreover, renews His covenant with him, enlarging upon His 
former promises, notwithstanding there should be suffering on 
the part of his posterity before its full realization, as Christ in- 
forms his people persecutions shall blend with their blessings, 
and be sanctified to their good. 

Now the Lord did try Abram and Sarai in various ways. They 
stood the strain in all else but this: they had expected an heir 
so long, the promise slow fulfilling, Sarai became impatient, the 
devil vexed her, too; so she studied a way to relieve them of 
this seeming misfortune. When she proposed it to Abram it was 
an agreeable temptation, and he accepted her plan. She only 
intended, however, to secure an heir by proxy. But it was not 
such an agreeable thing as they supposed it would be, and the 
world has not got over the trouble of it yet, for he fathered the 
Ishmaelites, a bastard race, which has from its birth been a pest 
to the rest of mankind. It is always best to wait upon Providence 
to fulfill whatever the Lord promises. She had a virtuous Egypt- 
ian handmaid, whom she proposed might take her place for 
a- while and to claim the heir, thinking the Lord must mean to 
fulfill the promise in some other way than through herself, for 
it now seemed that it would be miraculous for her to become a 
mother! So the Lord seemed to pity their mistake, and the next 
time He promised Aram an heir He said, Sarai shall be his 
mother, which made them both laugh for joy. 

However innocent they thought it would be, and however much 
pleiasure they expected that child would be to them, nevertheless, 
it was a source of trouble to the family. So mistakes, impa- 
tience, unbelief all bring their broods of trouble as well as wrong- 



202 A STORY OF HUMANITY. 

doing. Doing this at so great a sacrifice and as they thought, 
under the circumstances, a virtuous act, the Lord did not punish 
them further than the trouble it brought upon them. It resulted 
in the existence of Ishmael, who was half-Shemite and half- 
Egyptian, and he married an Egyptian, which made his descend- 
ants a cross between the race of Shem and of Ham, with a pre- 
ponderance on the side of Ham. 

I have long believed the American Indians came from the Ish- 
maelites. The prophecy bearing upon him and his posterity 
(Gen. 1G:12) is as much fulfilled in them as it ever was in the 
Ishmaelites in Asia. The revised version puts it: "He shall be 
as a wild ass among men.'' This is a true description of the 
Ishmaelite Arab, the Turk and the American Indian unto this 
day; and the so-called Mohammadan religion is a bastard slip. 
Suppose we were to consider the mischief done in the world by 
this one bastard and his progeny. Truly it would remind us of 
that proverb which says, "one sinner destroyeth much good." 
And there is no obvious justification of the fact unless it is that 
Providence uses them to scourge the rest of men when He sees 
fit to chastise them for their wickedness. 

Various speculations have been made as to how the Indians 
came here. I believe they came afoot. While in the long ago 
when there was dry land connection between us and Asia these 
nomads, inticed hy game and pleasure, were drawn to go farther 
and farther until they got into this country, and after a sufficient 
number had entered to answer the divine purpose of their com- 
ing, by a freak of nature. Providence cut off their return by 
causing the seas to meet and cover the isthmus. So the unex- 
pected colonists and their families and all beasts of every kind 
that had come into this continent were obliged to stay and fill 
it with their progenies. And the prophecy is fulfilled in them 
unto this time, and nowhere else more plainly than in America. 

If this were not a real history the Lord would not have pub- 
lished this on His friendAbraham. The Scriptures give us the 
best of biography because it is truest to human life. 

Lord McCaulay says, "The life of Dr. Johnson by James Bos- 
well is the best biography in the English language." I suppose 
why he thought so, is because it is truer to the real life of a man 
than any other. Boswell tod the truth about Johnson, He said 
at times he was absent-minded, always physically indolent, 
avoided work if he could live without it, and sometimes, in some 
things at least, was very droll; yet, after all, he was truly a 
great and a good man; while most of biographers tell all the 
good things they can get hold of about their heroes, but seem 
not to know any bad things of them. The reader thinks this 
was a perfect man; he always did the right thing; he made no 
mistakes, but I blunder and make mistakes, and often feel 



A STORY OF HUMANITY. ' 203 

• 
ashamed of myself. So many a youth gets a false idea of great 
men. No doubt it would be better for the reader to see the 
weak or bad, as well as the strong or good points in the great 
subject, as in the case of Samuel Johnson, struggling against all 
of his disadvantages in his circumstances, and in his own con- 
stitution and ill health, gains the victory, and succeeds, to th$ 
admiration of all. It is well for the world to know the weaker 
as well as the stronger features in his nature which is stimu- 
lating to others to excite them to high endeavors with large 
hope of success. Truth is a mighty good thing, but some folks 
are afraid of it. 

Let us courage take and mend our way, , 

For oft we have heard them say. 

In some generous way, 

Tomorrow will forgive the sins of to-day. Eph. 4:32. 



CHAPTER 32. 
The Holy Laugh. 



The next most noted event on record of the pious people in 
the east was the death of Arphaxad, the third from Noah in the 
lineal descent of the Messiah, which occurred about 183 years 
after the death of Terah. This one of the first bom after the 
flood, 102 years younger than his father and the third on record 
to die before his father, was honored by his name being given 
to an important section of country — Chaldea — and of being the 
great progenitor of the Chaldean race. The Chaldean astrono- 
mers, the Magi, sprang from one of his posterity, Chesed, son of 
Nahor. Gen. 22:22. Than Arphaxad none other in Shem's line 
was more distinguished before Abraham. 

Now while Abram is sojourning in Canaan a good state of pros- 
perity attends the Shemite race in their chosen dwellings. Ex- 
cepting sabaism and the wars, the true religion is well sustained 
among them. So is political government, with an advancing 
state of literature, all of which is corroboarted by recent discov- 
eries resulting from explorations in the ruins of the peoples who 
occupied those lands in the period of which we are writing. The 
Japhethites are spreading out upon the northern shore of the 
great sea, northward and westward, progressing well in secular 
affairs, keeps the true faith among them, notwithstanding saba- 
ism prevails to some extent, and the turbulent Hamite is press- 
ing on, taking all of Africa he can, which brings us" to the be- 
ginning of circumcision, twenty-four years since Abram and Lot 
entered Canaan. 



204 A STORY OF HUMANITY. 

Now when Abram was ninety and nine years old tlie Lord 
made him a remarkable visit. Gen. 17:1. It is written, "Enoch 
walked with God," and that "Noah walked with God." Now He 
commands Abram" to walk before Him and be perfect. It. means 
that he should be continually under divine care, which peculiar 
blessing Abram needed, for he was separated from all his kin- 
dred, a stranger in a strange land; in his circumstances he 
needed most of all else the divine protection. How comfortable 
is this when we feel its especial need of which the friend of 
God was often assured. So are all of His friends in every time 
of need. 

In the life of ;gishop H. B. Bascom his biographer says once 
after preaching on a week day in the mountains of Kentucky he 
went home with a farmer. After dinner the farmer asked to be 
excused to take a hunt. Bascom said it will suit me exactly for 
I wish a quiet hour to read. Th^ farmer took his gun, went his 
way, Bascom a book he was interested in and went out seeking 
a cool shade. Finding a dense one made by the spreading boughs 
of a tree intertwined with vines, he sat down to read. After 
awhile he felt uneasy, was impressed to move to another shade, 
resisted the impression for a while, but it became so strong he 
yielded to it,- and went to another place. Then he heard the 
crack of a rifle, and down came a large panther where he had 
been sitting. His host came up quickly to see his game. Bas- 
com said, I had just moved from that place. The farmer said I 
saw the panther was fixing himself to spring upon his prey. I 
did not see you, though, but it was fortunate for you that you 
moved. They both thought it was a providential warning to 
Bascom to save his life. 

A preacher once told me this experience he had: It was win- 
ter. His brother was addicted to drink, and having gone on a 
very cold day to a distant village and was to come to his house 
that night, but it was now bed-time, and he had not arrived. The 
preacher and his family retired to rest, but he felt impressed 
that he ought to rise and go to meet his brother, and so strong 
did the impression become he yielded to it, and near that village 
he found his brother having started, but so cold and numb he 
couldn't drive — was drunk. He said if he had not have gone to 
meet him he would have frozen to death; that he believed the 
impression was providential. 

Sometimes the Lord sends warning to people tnrough the 
instinctive feelings of animals. "The newspaper dispatches from 
St. Kitts and from other cities in the West Indies tell of the 
wonderful action of animals just before the great eruption. 
Long before Mount Pelee began to rumble, late in April, 1902, 
the live stock in the vicinity became uneasy, and at times were 
almost uncontrollable. Cattle bellowed at night, dogs howled and 



A STORY OF HUMANITY. 205 

sought the company of their masters, and when driven fortil 
gave every evidence of fear. 

Wild animals disappeared from the vicinity of Mount Pelee, 
even snakes, which at ordinary times are found in great num- 
bers near the volcano, crawled away, birds ceased singing, and 
left the trees that shade the .sides of Pelee." — The New Cen- 
tury. 

On this occasion it was that the Lord gave to Abram a name 
of higher meaning, and to his wife likewise. Henceforth they 
are called Abraham and Sarah. » Now when the Lord assured 
him that his own beloved Sarah should bear him a son, and that 
within one year's time he laughed within himself. It was an 
holy laugh, a laugh of thankful joy, as we say, his soul was 
happy. It was enough, too, to make him happy, and besides 
when it had been so long his desire and prayer, and hope, and 
its delay had tried and strained his faith more than all things 
else, now to virtually receive its fulfillment was well calculated 
to make him rejoice and be glad. 

Abraham now believes, but in a moment the Father of the 
faithful falls into doubt, and asks if Ishmael might not take the 
place of the promised one. Often if we were allowed to have our 
own way we would get less than the Lord means to give us. 

Sarah, alone in her tent, overhearing it laughed in the same 
way. A joy is this which only faith can bring. All who rgally 
love God understand it by experience. They rejoice in the Lord 
in this very way. Sarah, like the healed woman in the gospel 
(Luke 8:47). when called on feared lest she had done wrong, 
and woman-like, modestly denied (Gen. 18:15), or instinctively, 
from her nature, shrank from owning the truth. He who made 
that fine, modest nature pardoned her for it all, for He knew 
that she was perfectly innocent of any intended wrong. He is 
of tender mercy. None except parents, deeply interested in 
their coming offspring can enter into the holy emotion of those 
pious souls at that time. 

His name was called Isaac, which means laughter, because 
they laughed in spirit when God promised him to them. And he 
was a type of all the children of promise, who are bom of the 
Spirit, They are born alaughing in spirit, if not aloud. And 
their Christian friends laugh the same laugh with them, and as 
was Isaac, are heirs of the promise. Gal. 3:29. In the first 
birth nature comes a crying, in the second renewed nature comes 
alaughing. This vein of spiritual joy has run through the whole 
spiritual family from the beginning. Isaac was a child of prom- 
ise (Gal. 4:28), and a child of miracle (Rom. 4:19), a type of 
Christ in birth and sacrifice. 

On this memorable occasion the Lord established witli Abra- 
ham the covenant of circumcision, which was a covenant of sepa- 



206 A STORY OF HUMANITY. 

ration, for it separated him from all other people. It made him 
a veritable peculiarity. As by a divine impulse he gave birth to 
the tithe law, so by a divine appointment he becomes "the father 
of circumcision" to all others after him, and all his posterity in 
Isaac and Israel. Now "God went up from Abraham." Gen. 17:22. 
His dwelling place is on high. Is. 57:15. Christ often speaks of 
ascending back to His Father, and at last did ascend up to His 
Father and our Father. 

Tithing and circumcision are two Hebriac peculiarities which 
passed away, without restoration, when Christ redeemed man- 
kind. Some however, rise to argue that the tithe law is yet in 
force because it was not formally repealed. It no longer exists, but 
its spirit is preserved in this: "Let every one give according as 
God hath prospered him." God prospered Abraham so he could 
give regularly one-tenth of all he made. So did He prosper Jacob, 
but He has not so prospered every Gentile convert to Christ. 
Therefore, every one is not required to give that much. There 
are some Christians who are able to give a tenth of all of their 
incomes to the cause of Christ continuously, but there are ten 
times as many who are not able to do so. It is a law which they 
could not bear. Acts 15:10. And is repealed by the broader 
principles of the New Testament, which require of all according 
to their several ability. If a man cannot make more than of 
necessity it takes to support himself and family he could not give 
a tenth of that and be able to do the natural duties of life, but 
another who makes five times as much as he is obliged to spend 
in his living could give four-tenths of it and yet be able to do 
the natural duties of life toward himself and family. It is easy 
to see the superior wisdom and adaptedness to all people of the 
New Testament on this subject. 

When God required it of the twelve tribes He so prospered them 
that they could do so, but history shows He has never prospered 
all Christians throughout the world so that they can pay a tenth 
part of their incomes annually into His treasury; therefore, ac- 
cording to the New Testament He has never required it of them, 
for it teaches that every one should give, not grudgingly, but cheer- 
fully, according to that prosperity God giveth to industrious peo- 
ple in their lawful pursuits, each after his ability. The tithe law 
would not be a wise enactment now, but the New Testament reg- 
ulation is exceedingly so. If faithfully carried out would bring, no 
doubt, more into His treasury than a tithe law enjoined upon all, 
for while the most could not give a tenth there are quite a num- 
ber who could give half or more of their incomes. 

The history of Christianity shows there never has been a time 
when all Christians could bear a tithe law; and St. Paul says, 
"stand fast in the liberty wherewith Christ hath made us free, 
and be not entangled again with the yoke of bondage," which r©^ 



A STORY OF HUMANITY. 207 

fers to this as well as to the rest of the system alluded to. Gal. 
5:1-3. There is danger of those who voluntarily assume the obli- 
gation of paying tithes of becoming unable and of being entangled 
by inconveniences — it is well, as the Christ himself saith, to first 
count the cost of it through a lifetime course. Some can receive it 
others cannot. 

I have no sympathy though with the point one tried to make 
not long since when he said Jacob had become sharp enough to 
try to drive a bargain with the Lord. I suppose he thought it 
would be something sharp, but it is neither witty nor humorous. 
If it was ever so worthy in real wit or humor it were unbecom- 
ing to make such at the expense of piety. It is evidence of true 
piety and of faith and nobleness of spirit in anyone in Jacob's con- 
dition at that time (Gen. 28:20-22) to voluntarily make such a 
vow, and evidence of its sincerity is seen in his performance of 
its conditions twenty years thereafter. Whereas such an one as 
the would-be humorist above would have falsified it long before. 
I dare say no one ever went into such a devout covenant with the 
Almighty but was happy while keeping it. It is always proof of 
real devotion when assumed voluntarily and intelligently. Happy 
are they who have so liberal a spirit to Godward. And more 
happy are they who sincerely keep such a holy covenant. 

I have read of a number who carried it into their business with 
the same kind of an if that Jacob had in his, kept it and pros- 
pered so much that by and by they were giving half their incomes 
and some of them all of their incomes. And they believed their 
prosperity was in consequence of the vow and of carefully keep- 
ing it. 

When the Lord got through with the (business He had with 
Abraham, He retired at once. In which He sets us a good exam- 
ple, to go to our next place of business and not unnecessarily 
hinder others from theirs. 

Abraham, as was his custom, obeyed promptly in having all of 
his household circumcised. Last of all, he submitted to the rite 
himself. In this it was like baptism afterward was, administered 
by one v/ho himself had not been circumcised. Never did it re- 
quire a circumcised person to circumcise another. Moses' wife 
circumcised her son. Ex. 4:24-26. The very law requiring it to 
be done on the eighth day after birth necessarily made it, though 
it was national, a family institution. It required neither priest 
nor Levite to perform the operation, was done all over the land 
in the happy homes of the people rejoicing over the new-born 
babe. 

Of Abraham. St. -Paul says he was justified by faith, being un- 
circumcised. Of course he was. And before he left Padan Aram, 
as the Apostle does not say, nor does Moses say when he was 
converted. 



208 A STORY OF HUMANITY. 

Moses' wife being of another people was opposed to the cir- 
cumcision of her sons, the younger at least, but when she saw that 
the penalty spoken of in Gen. 17:14 was about to be executed upon 
the child she did it herself; when the child was delivered from all 
danger, which teaches us it is no safe thing for any one to neglect 
a duty for the Lord is in earnest in all He has enjoined upon 
mankind for them to do. 

From travelers among those nations outside of the Jews which 
sprang from Abraham — mostly Mohammedan now — we are in« 
formed that they have always ibeen exact in keeping up the rite 
of circumcision; and that, too, when there are no human laws re- 
quiring them to do so. Such has been the effect of the divine 
Impulse projected into it at first, and the abiding impression unto 
this day of its importance. And so much of faith in the God of 
this great patriarch — while the fuller belief is preserved among 
the Jews, and the fullest among the Christians — it is pleasant to 
find so much yet alive among his other descendants, according to 
the flesh. So truly did he do what was prophecied of him in or- 
dering his household after him (Gen. 18:19), and fortunately it is 
for all to do likewise in their households. 



CHAPTER 33. 
A World's Wonder. 



The Lord appears as a man unto Abraham; with two angels, 
also, as men, apparently in human form: are received of Abraham 
as would he receive men in great politeness and libei^l enter- 
tainment. Gen. 18:1-8. Here is the first mention of meal or flour 
in Scripture, though it had been in use since Adam was banished 
from the garden of Eden. Of butter, also, but it had been used 
from the early days in Adam's family. These heavenly visitors 
eat of all the things their princely host had prepared for them; 
not naturally, but miraculously, did they eat. 

This occasion drew out our great father's hospitality, showing 
some of the inner features of the man of faith, who was a polished 
gentleman, always above those things which are little or unbecom- 
ing in a prince. After this princely dinner and much happy con- 
versation they propose to go on their way. For neither angels, 
nor God, have any time to lose. It is only short lived mortals 
who can afford to lose time. Nor does the friend of God insist 
on them tarrying longer than they can afford to stay; but kindly 
volunteers to go with them a piece "to bring them on the way." In 



A STORY OF HUMANITY. 209 

the next verse see what honor the Lord puts upon Abraham, be- 
cause he was the best friend He had on earth, and he was pro- 
verbially called "the Friend of God." What a title for a man to 
bear, "God's Friend"! 

One of the guests was the Son of God. To Him Abraham prayed. 
The other two were angels. The Lord sent them to investigate Sod- 
om and the system of cities connected with her and report to the 
throne the condition of affairs in each of them, humanly speaking, 
for He knew already. While they were advancing, as men on foot, 
towards Sodom the Lord remained and talked with Abraham, who, 
when he was informed of the determination concerning Sodom, 
sympathized with them if they were wicked, and prayed for their 
lives to be spared. Especially did he pray for the lives of all of the 
righteous to be spared and by example teaches us to lovingly pray 
for all men, and it is an impressive fact that He granted him every- 
thing asked for in behalf of the righteous. If, therefore, he had 
asked for more he would have rejoiced more. But in the charity 
of his great soul he thought surely he had gained his case, and 
would not hold the gravious giver any longer. But failing on his 
last proposition — ten righteous — ^even every righteous life is saved 
from the burning, though not one righteous person was found 
there outside of Lot's family. They had not gained one by going 
there; scarcely saved themselves. Lot had not made a single con- 
vert since there he had been; was saved himself as by the skin of 
his teeth. "If the righteous scarcely be saved, where shall the un- 
godly and the sinner appear?" As soon as Abraham stopped pray- 
ing the Lord went on His way. You see the Lord does not idle 
away His time (verse 33). 

When the two angels, like two men, came before the gate of 
Sodom, Lot rose up* and received them in a lordly manner, for he 
had retained the polish he received from his uncle Abraham. He 
took them in to lodge for the night and was richly enjoying their 
company when the bad men of the place surrounded his house to 
make an assault upon the strangers, supposing them to be men, 
thereby attacking angels unawares. As Lot could no longer protect 
his guests, they smote those bad men with blindness to protect Lot 
and his family. "For the Lord knoweth how to deliver the righte- 
eous out of temptation, while! He reserveth the wicked unto the day 
of destruction to be punished.'' 2 Peter 2:9. 

Finding the place so wicked they, so to speak, resolved to inves- 
tigate no further, but rescue Lot and his family and destroy all the 
rest, which was as far as Abraham's prayer could be answered, for 
he did not ask for all the wicked to be spared for the sake of four 
righteous, but prayed every time for all the righteous to be saved 
alive, and happily was it answered. 

They now inform Lot of their business, up to which time he 
thought they were men. How fortunate for him he took them in! 



210 A STORY OF HUMANITY. 

But there be some we should not take in. 2. John 10, 11 verses; 
2 Tim. 3:6. This sort like the devil will quote Scripture to fool 
people. 'They were so disturbed the family could not sleep any 
that night. Poor old Lot went out at last to preach, to preach to 
his neighbors; but he was like one that mocked. None of them 
believed what he said; they believed he was a good man though. 

There were two young men In the doomed place that were en- 
gaged to be married to his two daughters- — they were not among 
those wicked ones which stormed Lot's house, however. His 
daughters said, 'Father, do go again and tell them to come and go 
with us! How can we bear for them to be destroyed!" Lot went 
to them again and again, but neither would they be persuaded, 
though they were his intended sons-in-law. 

The fifteenth verse shows when the Lord is agoing to do any- 
thing He goes at it early, early in the morning — at the place of 
action — that is the Bible on the subject. He is as we would say, 
an early riser. He is represened. as rising early and working 
late. Hence the angels on order by break of day were urging Lot 
and his family to depart or they would be too late to be saved. 
But Lot was so slow to start they took hold of his hands and led 
him out of the city, as a brand, he was plucked from the burning. 
And had to take them all by the hand and lead them out, or they 
would have been burnt. It was prayer and mercy that saved 
them, yet Lot plead to be allowed to stop at Zoar. It was granted. 
The little village spared for his sake (from the 19th to the 22d 
verse) is sublime indeed. The angels can do nothing till the right- 
eous are safe, and "the sun was risen upon the earth when Lot 
entered Zoar." No doubt its inhabitants were surprised to see 
him so early, and in such haste. 

The angels gave the signal back to Heaven that all things were 
■ready. The Son of God touched the button, as it were, and the 
pent-up waiting destruction quickly came. From a night's revelling 
they went before an early breakfast to destruction. When the 
Lord destroyed the Old World He drew heavily upon the oceans 
for water supplies; but now it seems He draws, as it were, upon 
the lake of fire. G-ives them fire and brimstone. Hell received 
a large increase of population on that day. Perhaps that was a 
time when she enlarged herself (Is. 5:14) and was moved to meet 
them at their coming. Is. 14:9. She sent out some of her high- 
est ranks to meet them, and they received a warm reception to 
her inhospitable abodes. 

In their narrow and hasty escape they were commanded not to 
look back, yet when the fire roared so fearfully his wife became 
excited and forgetting the orders of deliverance looked back; for 
which act of disobedience she at once petrified in her tracks — 
like a statue of a woman including the apparel she had on, of a 



/ 



A STORY OF HUMA:NITY. 211 

saline nature — a veritable pillar of salt she was. Josephus says 
it was standing in his days, and he had seen it. Some early Chris- 
tian writers speak of it standing in their days. 

God was so displeased with her act of disobedience she lost 
the temporal salvation then present, but mercy prevailed in sav- 
ing her soul. "Remember Lot's wife,'' who being saved out of the 
judgment of Sodom, lost that salvation by disobedience, so may 
one now saved from sin lose this spiritual salvation if disobedient 
to the Heavenly commandment. 2 Pet. 2:21; Acts 26:19; 1 Tim. 
4:16. Woe to the preacher that ceases to preach the Gospel of 
Christ, and to every one who fails to exemplify it in his life. 

Lot and his two daughters stopped in Zoar, but had not missed 
the lost one from their ranks. When the thick smoke had cleared 
away they all went back to look for her. They recognized all of 
her features as if she had gone out of this world in the common 
way of human departure. 

In all of this fiery scene of human destruction there was there 
a stroke of mercy. For above the sulphurous fumes and smoke 
there was a beautiful action going on. It was the souls of in- 
fants, and of little children, and of innocent youth being saved. 
Gabriel was charged with this work, and many holy angels were 
all around and over those unfortunate cities helping those deliv- 
ered souls to fly over those fiery scenes of destruction to heaven. 
For even justice would not punish the souls of such after the 
death of their bodies, nor would mercy leave them in this world 
lacking quite all the comforts and necessaries of life. These were 
saved in Heaven for the sake of Him who said, "suffer the little 
children to come unto me, for of such is the Kingdom of Heaven." 
Every innocent soul went to heaven, while their natural lives were 
destroyed in the overthrow of the cities in which they dwelt. It 
could not be otherwise for although "His mercies are great,", the 
Lord could never consent to perpetuate such a stock of people. 

All Heaven rejoiced over these fruits of redeeming love. So 
while hell received a large immigration, heaven received many 
also, and though there were great reasons for sorrow, there were 
grounds for rejoicing too. 

In those unfortunate people we are warned of the uncertainty 
and moral danger, of earthly riches. While Abraham yet so- 
journed in tents, Lot had a settled home, a house in Sodom. 
Was a city gentleman. A city judge. But how uncertain is the 
earthly estate even of the righteous under such circumstances. 
Better far the shepherd's tent. Better a field with the cattle. 
Better the sojourner. The natives possessed wealth, lived in cit- 
ies, had houses and walls, were in comfortable circumstances, well 
protected, had stood wars, felt safe. Went on revelling until Lot 
left, when they thought he was scared for nothing. So the Bible 



212 A STORY OF HUMANITY. 

predicts and warns it may be with many at the last day of time 
with them, who will have the misfortune of being unprepared for 
that momentous event. i 

After the fires had subsided, Abraham went to see what had be- 
come of Lot and his family. He trod very cautiously for fear of 
sinking, for the fires were now burning deeply under ground. 
Neither could the water of Jordan, as yet, put them out. But 
the water from the river claimed every cavity made by the fire 
until it became a sea, and when it had covered all of that land on 
which those four cities stood and had burnt up every relic of 
everything which was in them so no part of man nor of beast 
remained, and had burnt the spaces between them, and all, all 
were swallowed as in a very lake of fire, for the burning elements 
converted the water into steam which sent forth, as it were, the 
very breath of death, it made the great patriarch think of the doc- 
trine and place of the "second death," which he feared those 
poor souls had found. j 

The scene was so sickening and heartrending he went back at 
once and told his wife all that he had seen. That it choked the 
bold Jordan himself, that he had not yet got through the fire, that 
there were great explosions under the muddy boiling mass shak- 
ing the ground for miles around, sending up hot vapors with boil- 
ing water high into the air, at short intervals apart, and it all 
looked like a sea of fire; that the smell of brimstone was every- 
where that it seemed it would burn the earth up. 

His report waked up his neighbors more than they had been 
before, numbers of them went to see it themselves, went all along 
its length. It was still burning as Abraham had described. They 
went on around the south end of the fearful scene, and were sur- 
prised to see that Jordan had dried up all below into a mere wady. 
The bed of it was yet wet, having in it here and there some bas- 
ins of water. Crossed its channel — on and on curiosity led them 
until they saw that pillar of salt — thinking it was either a ghost 
or an angel guard, supposed they were forbidden to go any far- 
ther, went back and told "the Friend of God" all they had dis- 
covered. 

Abraham now with others goes again to see the wonder, and es- 
pecially the silent guard the other company had seen. He was 
deeply impressed with the fact that the noble Jordan could not 
pass this sea of death. That here that grand river was lost whose 
flowing waters he had watched so often as they rolled on through 
this now forsaken channel to the sea. As the Psalmist, he mused 
— delightful study it must mean — on this providence as he round- 
ed the south end of this dreadful sea, which .yet had at its bot- 
tom, here and there, signs of fire, and sounds of explosions were 
still heard in it. 



ii 



A STORY OF HUMANITY. 213 

Now they see the statue in the distance. Abraham himself 
shuddered as he recognized its features. Strange musings came 
into his great mind as he thought upon this miraculous event. 
He led his company on to Zoar to inquire. Those people said, 
"that is the real statue of the prophet's wife who was a judge 
in Sodom." "Where is that prophet?'' asked Abraham. "The 
poor unfortunate man and his two daughters that lost all they had 
in the burning of Sodom, went up into that mountain and are liv- 
ing in a certain cave." Abraham and his friends went on to see 
Lot and his daughters. Found them making themselves as com- 
fortable as they could under the circumstances. The meeting of 
him whose prayers were so wonderfully answered in their deliv- 
erance, with those so marvelously delivered was an affecting 
scene. Though sorrowful enough it had in it to them all, much 
of heavenly joy. 

Lot said, "on that awful morning we were so loth to leave our 
beautiful home with its pretty surroundings and luxuries, and 
were biddmg our friends farewell, the angels sent to deliver us 
took hold of our hands, as those strong ties were breaking at every 
strain, wife and I were so sorry to leave them to their ruin, our 
daughters, too, doing everything they could to get their espoused 
husbands to come with us, and ushered us out of the doomed city 
or we would all have perished — destruction was that nigh — though 
no signs of it were seen by any except* the angels of our deliver- 
ance. And my poor unfortunate wife was so nervous she became 
excited when the fire blazed up and roared so fearfully as if it 
would overtake us, must have forgot the order not to look back, 
and turned her face toward Sodom, and she was turned into a 
pillar of salt as you have seen. We did not know, however, but 
what she was following us until we stopped in Zoar." 

Abraham returned as soon as possible to tell Sarah who was 
very anxious to hear from Lot and his family. She sent them by 
the servant? bedding, wearing apparel, a tent, and other articles, 
for which thoughtful kindness many thanks were returned. 

Now with his daughters he moved down to the foot of the moun- 
tain, spread his tent in sight of the famous ruins, for such is hu- 
man attachment for place; nor did he feel disposed to move out 
of sight of that lonely shaft which stood as a silent watcher by 
night and by day over these scenes of death. He often resorted 
thither and gazed upon those familiar and lovely features em- 
balmed in salt. And withal he had been so long attached to the 
environments of Sodom he did not wish to retreat from them; for 
though all of man's works there were destroyed, yet all surround- 
ing nature beyond the ruins was still beautiful to him, and his 
tent was pitched toward where Sodom had stood. 

Having been long used to a house to live in — a city home — a 



214 A STORY OF HUMANITY. 

settled life, he did not feel like moving from place to place as Jie 
had once done; so his tent was a fixture. He farmed, gathered 
about him such domestic animals as would pay him best, and in 
a few years could live comfortably. But so sad was his bereave- 
ment, so deep and lasting his love for his wife, he never enter- 
tained a thought of marrying another. 

The news of the burning of the cities and the wonderful statue 
of salt, spread out over all the populated earth at that time. 
Travelers from all parts came to witness the truth of the marvel- 
ous story. It was a world's wonder in those days. Is yet a won- 
derful scene, although much overcome by the effects of time upon 
nature. 

'The grandest and greatest miracle tn animate nature since 
creation was the flood. The next in its effects upon the human 
race was the confounding of man's language at the tower of Ba- 
bel, and the next was the world's wonder of burning of these 
cities — this sea of death — and pillar of salt. 

The land on which these four cities stood in the plajns of Jor- 
dan and the country around each of them before this was like 
the garden of the Lord (Gen. 13:2, 10,) but now is changed into a 
sea of death. So by his sins a man may curse a paradise into a 
hell. This stands like a lasting monument of wrath against the 
sins of men. Before this all these plains were as fertile as 
Egypt's delta, now for miles around reigns the desolation of death 
— the sea and land of death. Nothing grows there but the deceit- 
ful apples of iSodom, of which Josephus says: "When you cut 
or break one, it vanishes away into smoke, leaving only a few 
ashes in your hand both of which have the smell of brimstone." 
An emblem of the deceitfulness of sinful pleasures, and a sym- 
bolical witness of the truth in nature to this story of Sodom in 
Holy Writ. 

Before this visitation of divine wrath the Jordan unhindered 
flowed on to the ocean, but ever since he has been lost in this sea 
of death and its death surroundings, lost here it may be by 
absorption of its waters to satisfy the insatiable appetite of this 
deathly dry atmosphere for moisture unless it has an under cur- 
rent to the ocean, an emblem of the invisible life to mortals which 
human spirits enter when we no more know them on earth. So 
life is swallowed up in death on account of sin. The Dead Sea so 
draws upon the Jordan it is lost in it. The end of the river is 
not seen; it goes no man knows whither. Neither can any fath- 
om that loss which comes from sin. Its end cannot be seen by 
any human eye. So in the language of inspiration we might say: 
"What ailed thee, thou Jordan?'' Why tarrieth thou in the plain? 

Here /nature itself declares the divine wrath against the sins of 
mankind, the scenes of their sins suffering in a figurative sense 



A STORY OF HUMANITY. 215 

tlie vengeance of eternal tire, fearful presages of the wrath to 
come upon all who sin. And what was their sin? The violation 
of the laws of virtue. This more than any other particular form 
of sin. Jude, 7th verse. iWe should let nature, regulated by the 
Bible, have her legitimate course in us in all virtue, and anything 
that prevents this is an abomination in the sight of God, and 
condigned punishment will follow them to their exit out of this 
life and shall never forsake them in eternity. 

Let this sea of death 

To the youthful breast, 

Be premonitory of lustful fires, 

Which burn with evil desires 

That hasten to eternal death. 

Better far to follow Cupid's charms, 

For those who by him are led. 

And do early wed. 

Are happier far 

Than e'er were Adonis and his fair one. 



CHAPTER 34. 
The Father of the Faithful. 



' In the nineteenth chapter and twenty-seventh verse we see that 
I the great Father of the Faithful was an early riser. The Scrip- 
I tures furnish many evidences of early rising. When the Almighty 
I promised to meet Moses He invariably told him to come to the 
I fixed place of meeting early in the morning. The Bible repre- 
I sents the Lord as rising up early to teach Israel of old and as 
1 an industrious man continuing late in the work. So represent 

the evangelists Christ while on earth, sometimes rising a great 
I while before day in order to pray much before beginning His 

day's work, often coming on feast days early into the temple to 
I teach the people during the day; then in the late afternoon re- 
; tiring to Bethany for a quiet night's repose. 

But the wicked "love darkness rather than light," turn day, as 

it were, into night that they may revel in the night. John 3:19-21. 

"They that be drunken are drunken in the night.." 1 Thes. 5:7. 

As it is now with the wicked so was it then in Paul's day and 

also in Lot's time. They, for the most part did their evil deeds 

at night as sinners do now. Then hide away from the eyes of 

men, but God sees them both day and night. 

It is always best to follow the order of nature, which ia God's 



216 A STORY OF HUMANITY. 

order; take the night for repose and sleep, the day for work and 
business. If we can afford to take recreation, take it so as to al- 
low sufficient of the longer nights for repose and all of the 
shorter nights for rest and sleep. Some burn the midnight lamp 
to work or study, but it is not at all necessary, neither is it wise 
nor is it good. It is a mistake. All who follow it will so tind 
soon or late. It is far better to follow the natural order of things. 
Then they can do better work and work longer. They who seek 
pleasure onlj can have more pleasure and better pleasure in the 
divine order for this world. 

Abraham was up early, early enough to see the burning of Sod- 
om. If he had slept late he would have missed that scene. What 
a pity some are too lazy to see a sunrise! Or worse than lazy if 
a night's wickedness prevents it. 

The text shows that Abraham's prayers were a sanctilied means 
of saving Lot and his family (v. 29). Their souls, however, were 
already saved by grace divine. How good it is to have the right- 
eous to pray for us. As James says: "The effectual fervent 
prayer of a righteous man availeth much." 5:16. And who can 
tell how much? It would be welJ and interesting too, for the 
reader to take the Bible and see how many answered prayers are 
recorded in it. Modem Christian experience and observation give 
many more examples of answered prayers both in spirtiual and 
temporal things. So is it in our day and in our experience. No 
better guarantee can a man have than this to supply all his need, 
for both soul and body. "More things are wrought by prayer 
than this world dreams of." — 'Alfred Tennyson. 

Although Satan had received so many souls, yet he wanted 
more — ^he is never satisfied. He thought to take advantage of 
Lot's extreme circumstances to destroy his soul even after he 
had been so signally saved. Tried to create a prejudice in Zoar 
against him, notwithstanding by prayer Lot saved their property 
and their lives^ they pretended to believe he caused the burning 
of the rest; and made it so warm for him he left there and went 
up into a mountain and dwelt in a cave. 

Now Lot had suffered the worst burning on record, no property 
left, no friends to help him, lost his wife in consequence of it, 
had no craft, no tools to work with, Abraham as yet knew not 
where he was, though he had saved him and his family twice — it 
was fortunate for him that he thought to put all the money he 
had in his pocket before he left Sodom. With it they bought 
from the people in Zoar such things as they mostly needed, as 
best suited their present conditions, to dwell in that cave where 
they were going to live. 

And Satan in their present straits tried to destroy the souls of 
Lot's daughters. He reasoned with them that there would never 



A STORY OF HUMANITY. 217 

be another chance for them to marry, which was a painful thought 
for a woman of that race for they all desired to be mothers ; and 
the more children they had the better satisfied they were. But 
they determined not to sacrifice their virtue, yet thought they 
could save their father's name and race from dying out in an in- 
nocent way, which they thought in their condition God would jus- 
tify, as they would not do so only for the purpose to kee;§ man- 
kind from perishing out. (31, 32 verses). They knew as yet of 
none except those in Zoar, and were forbidden company with 
them any more, so they were cut off from all other people. Of 
course the Lord intended to provide them husbands, but they 
were discouraged, hopeless, and too impatient to wait for off- 
spring in any other way than they had conceived. That night Lot 
slept soundly, and dreamed he was with his beloved wife as he 
formerly was in his home and was not conscious of anything to 
the contrary. 

I knew a widower, a good man he was, who said he dreamed 
of his wife every night. It may be that Lot passed over all his 
misfortunes and in his restful sleep had happy dreams of being 
with his wife, going back to the days just as she used to be in all 
things at that time. Dreams make wonderful skips; they go back 
to former days, to youth, to childhood. They take in the enjoy- 
ment as it then was. If a man loses a brother in youth and lives 
to be old whenever he dreams of his brother he will api)ear just 
as he did when he used to be with him. If he loses children in 
his dreams of them they will appear to. him as they did when he 
used to be with them. So it may have been with Lot at that time. 

I read of a servant girl who became a mother unlawfully, the 
court required her to swear who was the father, she protested per- 
fect ignorance of the whole affair, and was relieved by a servant 
boy that lived in the same home, who swore that one night when 
she was fast asleep he slipped to her pallet and had the chance 
to father it and it did not wake her. 

By and by Lot found both of his daughters, in a way that he 
could not account for, and he thought to punish them for being 
in such a condition, but they reminded him of the two banquets 
of wine they had. The Lord, too, was jnerciful to them for He 
knew every thought and purpose of their hearts. And thus that 
part of the Shemite race was preserved by the strategem of a 
woman. 

Often persons take spirits to do things they would not do in 
sober moments. And frequently by impatience some bring upon 
themselves lifetime trouble. If those girls had waited, they could 
have married in honor, no doubt, but doing as they did, although 
it did preserve their father's name in his posterity, yet it pre- 
vented them from ever having husbands and lawful children. So 



218 A STORY OF HUMANITY. 

while it appears they were not punished for their sin, yet they 
suffered its consequences in this world. No sin can be commit- 
ted but those concerned in it shall suffer for it. It is always best 
to be patient, trust in Providence and abide His times and sea- 
sons for He will surely provide for His own. 

If Lot's family had such trials after they were saved from the 
burnii^, how much worse might it have been with the babies and 
little childr,en in those cities burned if they had been saved and 
no friends to care for them? It was best for them to be taken to 
heaven as they were. Truly "He hath done all things well." 
Mark 7:37. 

Lot and his daughters lived religiously the rest of their days, 
raising the two boys after a pious manner. When grown their 
mothers selected a wife of the Shemite race for each of them. 
They nestled about their childhood home. As no other people 
were disposed to immigrate to those uninviting lands, they had 
undisputed sway over them all. Divided them between them- 
selves. Here by the help of Providence each built a nation of 
people bearing the names of these two sons, Moab and Ammon. 
Often called the children of Lot (Deut. 2:18, 19), which up to 
the Exodus had held their own against all other peoples, though 
then overcome by their more powerful kin in Jacob. Afterwards 
often mentioned as opponents to Israel. The children of Abra- 
ham always recognized their relation to these descendants of Lot. 

"After these things," Abraham moved southward, pitched his 
tent for a few months between Kadesh and Shur (Ch. 20:1-2), 
thence before the birth of Isaac to Gerar in the border of the Phil- 
istines, where outside of the land of Canaan Isaac was born. He 
was to be a pattern of all the children of promise. He was born 
outside of his own inheritance — ^Canaan. Born a sojourner, so 
are all the children of promise. 

His birth is called a visitation from the Lord. It was the hap- 
piest event in all of their married life. Very many precious 
promises were minatured in him. His mother thought all her 
friends and kindred would laugh with her when they should hear 
of it, and that too with real joy. The occasion was celebrated 
with, pious festivities, Abraham and Sarah neglected no part of 
their duty toward Isaac' They obeyed every word of God in His 
holy covenant regarding all things in it. And the Lord was with 
them in this land. The natives in all that country acknowledged 
it too. For they believed in God and knew He was with these 
people. Therefore they wanted to make a treaty with him and 
with his son after him, which they made at Beersheba the well 
of the oath. And Isaac confirmed it in his days. So they dwelt 
many days with the Philistines. 

It is worthy of notice here, as well as in chapter 12:18, 19, that 



A STORY OF HUMANITY. . 219 

the Egyptians and the Philistines, as well as the Hebrews, re- 
garded marriage as a very sacred thing. Ch. 20:9. And by no 
means coiTsented to adultery. Any sin against virtue was con- 
sidered very bad at any time, but far worse after marriage than 
before. Let us remark also that these people feared the Lord. 
There is no allusion to idolatry among any of them up to this 
time, 'Sometimes our neighbors are not so bad as we suppose, 
often are better than we expected to find them. Ch. 20:11. It is 
well to think charitably of them unless we have evidence to the 
contrary. It is truly pleasant to find these Philistines at this 
time in such close touch with heaven. Ch. 20:3-8. 

From the death of Arphaxad, 22 years, the world is bereaved, and 
especially Shem's race^ of another of the great and pious ancestors 
of the Messiah, Salah, the fourth in the line from Noah, having lived 
433 years. His name means mission, sending. He did, perhaps, 
a good religious work, and it was his labors that extended knowl- 
edge and pious influences and helped so much to make the Shem- 
ite race what it was — sending forth piety in the lines which fol- 
loVed its course in the distant future. 

According to St. Luke's genealogy (3:26), Cainan comes in be- 
tween Arphaxad and Salah, which adds about 35 years more to 
the chronology. This is all the information we have at hand con- 
cerning him. 

After this Abraham sojourned a long while at Beersheba, and 
when Isaac was 25 years old God put upon him a very severe 
trial, and he durst not ask even Sarah to help him to bear it. Our 
severest trials oft must be borne alone. So it was with the 
father of the faithful at this time. No one knew it but himself 
only; and it was the more severe because he alone must bear it. 
But so well trained was his heart that even Sarah did not suspect 
it. She only supposed that he and Isaac were going to some holy 
place to sacrifice and both duly return again, of course. Nor did 
any of the rest, not even Isaac, suspect anything more than that. 
But called of God, he did not hesitate, consulted no one, conferred 
not with flesh and blood, but went straight to his duty. Account- 
ing that God was able, and would verify every promise He had 
made him. Yea, he believed that word, "In Isaac shall thy seed 
be called.'' So when the trial was past he was as one risen from 
the dead. In spirit he might have said, "This my son was dead, 
and is alive again." 

God did not intend for him to slay his son, watched every step 
he took with divine delight, and at the supreme moment held him 
up from doing it. That was all the Lord wanted, was as far as He 
wished for the proceedings to go. For the good of him who was 
tried, and of coming generations, it was enough. It is a grand il- 
lustration of God's gift of His Son to the world; and of His Son's 



220 A STORY OF HUMANITY. 

willingness to sacrifice Himself for the world of mankind in all 
of its generations, from the first to the last of them. 

This example of Abraham is without a parallel in all history. 
Neither would it be safe for anyone to undertake to imitate it, nor 
has God ever required it of any other, and He intended from the 
first to prevent Abraham from making it real. And yet there are 
ways in which parents may sacrifice their children to God. Not 
by throwing them into the river Ganges as the Hindoos do, or by 
placing them in a pagoda to perish as the Chinese do, or making 
them walk through fire to Molech as some did of old, but by con- 
secrating them to God'. And when His grace calls for their ser- 
vice here, or His providence calls for them in that world above, 
in both heart and action be resigned to His will. 

Here in this, henceforth, holy mount chosen of God for this pur- 
pose and afterwards as the seat of worship for all Israel, Abraham 
received n^w assurance that every promise which the Lord had 
made him should be duly fulfilled. And do not you and I when 
our sorest trials are past? or when we have obeyed as unto 
death, or have resisted as unto blood, rather than do a wrong 
thing? The promises were confirmed to him by a voluntary oath 
on the part of the Lord. Ch. 22:16-18; Heb. 6:13-18. After the 
genius of the Hebrew language, the antediluvian custom. He 
named that place , Jehovah-Jirah, which means the Lord will see, 
or provide, which the Lord did there and then in the time of his 
greatest need. There He provided a sacrifice for that new altar, 
where no sacrifice had lain instead of Isaac^ as He did afterwards 
His own Son as a Lamb in the place of Adam and his race. And 
Moses wrote "there in the mount of God" it could be seen in his 
day (verse 14). 

When he stood before that altar in the sublimest act of obe- 
dience on record, except the obedience of the Son of God Himself, 
the Lord called out of heaven, "Abraham, Abraham," in haste and 
emphatic, ere he struck the mortal stroke with his faithful knife, 
for He knew the intent of that true heart and ever faithful hand. 
The prompt response from that rare altar was, "Here am I." At 
my post, the place of duty, my true place. From that mount of 
devout obedience he came forth with a light and cheery heart as 
one whom God approves. His step like that of a victor; his every 
movement like that of one who has conquered. In a certain sense 
he stood for all his race. In him they were all to be blessed. In 
him the great Giver of all blessings accepted a response as from 
all. In the same sense he won for his whole race. The like is never 
to be repeated. He was the man who was tried, who was true, 
the man who received the promises and not only for himself, but 
also for all men, in a spiritual sense. The Father of the faithful. 
Gal. 3:7-9. 



A STORY OF HUMANITY. 221 

No man had ever been tried as was Abraham; none have been 
since, nor will any one be so tried in the future. God was satis- 
fied in that one example of it; it was enough. If sincere it would 
be only fanaticism to endeavor to imitate it. 

Abraham with Isaac descended to the place where they left the 
rest of their company. All returned to Beersheba. Isaac told his 
mother all about it. She was astonished at such proceedings, 
but was so glad God changed them as He did she could not up- 
braid Abraham at all. 

Soon after this by some means or other, they heard good news 
from their kindred in their old country (Ch. 22:20-24), of which 
they made good use later on, as appears in Ch. 24. In those days 
■there were many passing from the east to the west in the interest 
of commerce and for other purposes of travel, as Biblical history 
shows in other passages of easy reference. 

Afterwards Abraham moved back to Kirjath Arbor, in the land 
of Canaan, which is Hebron. Ch. 23:1-2. The Lord was mani- 
festly with him in all those journej''S, and blessed him. Both tem- 
poral and spiritual prosperity smiled upon him and all his. Yet 
a sore trial now "waited for him." How true it is when we get 
out of one another comes. But the good hand of Providence is 
in them all. 

Now he and his beloved Sarah, the true, happy wife of his 
youth must part. Although his junior by ten years her soul must 
precede his to eternity, for it is often the case that those of ex- 
quisite beauty are less tough in fiber. So it was with this fair 
princess. She did not have correspondent strength and vitality 
with her prince, though he was her senior by ten years. She was 
not only pretty and princessly, but also a pious woman. Saint 
Paul refers to her, and so does St. Peter, as an example of so- 
briety. Ever was she polite to Abraham, after marriage as 
before; did not call him Abe. Honored him with a title, called 
him lord, or mister, feeling in her heart, too, that it was well 
deserved. Saint Peter wanted all his sisters to follow her as a 
model woman, and he wanted all his brothers to be as good to 
their wives as Abraham was to Sarah. 1 Peter 3:1-8. 

At one time, when something lay very heavily upon her heart, 
\ she approached Abraham very cautiously upon the subject, found 
him as ever quite pliant to her wishes; and still another time 
when there was a domestic flurry in the back yard (Ch. 21:9) she 
said nothing to the parties concerned, but appealed at once with 
prudent judgment to Abraham. Her request being wise and good 
it was granted and approved of God. 

First and last, and in every place, she showed the greatest 
kindness to Abraham, was his truest, best friend, doing his every 
wish, none of which, however, were ever unreasonable or wrong 



222 A STORY OF HUMANITY. 

in any way. Her holy life was a great inspiration to the daugh- 
ters of the Hebrew race, for while they all, male and female, 
honored Abraham as their father, they no less honored 'Sarah as 
the mother of their nation. And history honors her more than \ 
any woman that lived before her. She is the first woman whose 
age in number of years is given. But those who contend for 
woman's rights do not contend, however, that their ages be made 
known. She is the first woman whose death is recorded. Hers is 
the first burial mentioned in history, yet they died and were 
buried. 

Sarah died as she lived. If her life was glorious, her demise 
was none the less glorious. Dying on the soil of the earthly 
Canaan, the resting place of so many great and pious dead, her 
soul passed most triumphantly into Canaan above. 

Now Abraham provides a burying place for his dead. In this 
transaction with the sons of Heth we see magnanimity and wis- 
dom in this great patriarch. Refused the land as a gift, though 
sincerely offered, too magnanimous to receive it in that way, and 
v/ithal too wise, as the text shows in the reasons he gives, nor 
would he use it without securities. He was too far-seeing for 
that. So he paid Ephron his price. It was paid in silver accord- 
ing to its commercial value, which is the first mention of silver 
as money. Neither would he take it on a credit. He was too 
cautious for that. 

Horace Greely said, "Don't go into debt.'' Good advice. For 
he said, too, "Debt is cruel." Debt is a hard master to an honest 
man; enough to make him miserable while he lives, and to die 
hard at last. It is much easier to keep out than to get out. The 
hardest of all is to swear out, for as the Bible says, "The way of 
transgressors is hard." For one to pretend to be broke and can't 
pay, is mean. It's lying and stealing both — a sure way to eternal 
torment. There is but one way for any one to be justifiable in 
bankruptcy or homestead; that is, to hold hands off so he can 
work out; to intend to pay principal and interest, all of each, and 
make a manly effort to pay all as soon as possible. Then he will 
surely do so and be happy, for Providence will help him. If he 
don't, he is forever a lost soul, sure. 

Had writings drawn for its protection to him and to his heirs 
after him, or subscribed evidences for its permanent possession 
(Ch. 23:17-20), which stood firm as long as his heirs possessed 
the land of Canaan. It is the first thing of the kind recorded in j 
authorized history. His genius was capable of producing such 
evidences and protection, even if they did not exist before. 
Henceforth it was one of the most sacred bits. of soil to the He- 
brew hearts, a place most dear to the whole nation. Machpelah 
was a Westminster Abbey to them. Here in a befitting manner, 



A STORY OF HUMANITY. 223 

with the dignity of a prince (Ch. 23:6) Abraham buried the re- 
mains of Sarah, and here, though a strong nature physically and 
mentally, he mourned for Sarah and wept for her, was lonely and 
sorrowful for many days. But notwithstanding his grief he durst 
not give up duty. 

In order to carry out the divine plan as given him it was need- 
ful to have a wife for Isaac different from any of those around 
him, and in Isaac's present conditions steps must be taken in 
time to prevent such an evil as might arise from an improper 
marriage. In this he was wise, for it had been deferred quite 
long enough already, as he was nearly 40 years of age. It was 
Providence though had held him back so far. So Abraham sends 
back to his old country for a daughter of the race of Shem, a 
Hebrew, of his own kindred, to be the wife of Isaac, who should 
be worthy, with Isaac, to receive the promises. Trusting and 
praying for divine direction in the whole business, as Isaac was 
called of God so should she be, and she was. The Lord prepared 
her as He had already prepared Isaac. While the prince .was 
growing in the west, GrOd was raising up his princess in the east. 

Abraham trusted this matter in all its importance under Provi- 
dence to his most faithful servant, one born in his own house, 
reared by Sarah, one whom Isaac had known and loved all his 
life, who had charge of all that his master had, and had shown 
himself worthy to be trusted. And the narrative of this interest- 
ing matter shows that he walked in the steps of the faith of his 
great master; was a conscientious, righteous man. Abraham 
bound him by a most solemn oath to do exactly as he said, and 
the hand of the Lord was shown to be in it all. 

It appears that it was the custom in those times for the oldest 
servant, or ruling one, of the household to have the authority- to 
take a wife for his master's son (Gen. 24:34), or in the event of 
the death of the master before the marriage of his son, the heir 
apparent to succeed his father, it would become the duty of this 
eldest servant, or ruler of the household to choose as the guardian 
of his master's son a wife for him. Persuant to this custom 
Abraham said to him, "Thou shalt not take a wife unto my son 
of the daughters of the Canaanites among whom I dwell, but thou 
Shalt go unto my country and to my kindred and take a wife unto 
my son [saac." Abraham was too wise to postpone this duty any 
longer. He wished it to be surely done while he was yet alive. 
He herein sets a good example, too, for us all. 

Read this beautiful story for yourself in Gen., 24th chapter. It 
is too pretty, to be marred by anything I can add as a comment 
on it. Faith easily and pleasantly traces the hand of Providence 
in it from beginning to end. 



224 A STORY OF HUMANITY. 

CHAPTER 35. 
The Heir Apparent. 



Rebecca was one of the best girls of those times. She and 
Isaac were cousins on their mother's and father's side too. She 
had been piously reared and was pious by personal habits; was 
religious from childhood; was well established in all religious | 
doctrine and duty as handed down from Adam, Noah, Shem and 
her immediate ancestors. She believed in the callings of God; 
had heard much talk of His calling Abraham and Sarah to go to 
Canaan with Lot and his wife, and of their travels in Canaan 
and in its adjoining countries, of divine blessings upon them, of 
the wonderful destruction of Sodom and the three cities burned 
witli her, of the miraculous deliverance of Lot and his daughters, 
and how their mother was made a pillar of saU and she naturally 
had a desire to see those western lands, and had often felt that 
she might be called some day to go hence; oft had intuitions 
of her coming fortune; ofttimes imagined she was a princess in 
that far-off west; frequently dreamed of crossing the wide desert 
riding on a camel; was strongly impressed that her duty would 
be in that direction. 

She was raised to assist her father and brothers, more or less, 
in looking after their flocks and herds, especially in watering 
those animals at the well, which was good exercise for girls in 
those good old times. This afforded her good opportunities to 
meditate upon nature and the Providence of God, who is the great 
Shepherd of mankind, and felt happy in the thought of conse- 
crating herself to Him and to His service. Hence when the extra- 
ordinary call of Heaven came for her services she was prepared 
to accept. 

And though she had been silent while her material guardians 
consulted for her, when the question was referred to her for final 
decision, she said, "I will go." Never was language better used 
or more sweetly. Every letter sounded with richest music. No 
orator except the great Master Himself, was ever so eloquent, 
nor could have made those words sound so sweet, so heart-like, 
so full of true love, so peculiarly feminine. "I will go." Those 
words spoke from her virgin lips, were sweeter far than any 
earthly music, withal so firm, yet so kind, bespoke her faith and 
hex nature prompt. Isaac to be blest with such a bride, so beauti- 
ful and, at once so good and so pure, was in comparison beyond 
all earthly wealth in value. 



A 8T0RY OF HUMANITY. 225 

The news of this uncommon visit and of its results, of Rebecca 
going in this unusual way to Canaan, soon spread over that com- 
munity. Her young friends and relatives came to see Ker, and 
to bid her farewell, heartily congratulated her in view of her good 
fortune. 

In due time she was ready to start with "the man" for the land 
of Canaan. Nor was he a colored servant. As white, no doubt, 
as any Shemite, only it was the misfortune of his parents to be 
captives — sold into bondage — and he himself so born. Some of 
her damsel friends accompanied her on steeds a half day's ride, 
when they returned by nightfall to their homes. But on and on 
through that desert way went the believing, hopeful, happy Re- 
becca, like an holy missionary to his appointed work, and her 
nurse her mother gave her, alone with the good man and the 
other men that were with him, through that bad wilderness, often 
infested with robbers, fearing no danger from any source what- 
ever. 

May we not say she was a missionary from the east to the 
west? A great work she did. The congratulations of her parting 
friends were more than realized. Neither shall we suppose that 
this nurse had a black skin, for in those days any who had the 
misfortune to be taken prisoners in war were liable to slavery. 
So it was with good Deborah. As fair as her mistress, no doubt, 
she had simply to do the best she could in her unfortunate con- 
ditions. She had good owners, but the great misfortune to have 
to be devoted to a maiden life; a pity for any one. Nor do the 
Scriptures require such a risk to holiness in any one, but Christ, 
in all his teachings on the subject, advises to the contrary. 

No monk was ever required of God to be a celibate. The whole 
of monkery is only a child of fanaticism. It may be it was His 
will for John the Baptist never to marry, but he had sufficient 
grace for all of its exigencies, being filled with the Holy Ghost 
from his birth. So was the Christ, and a celibate, if we may 
so speak of Him. Nor could we conceive of Him being anything 
else than a single man, pure and perfectly holy, living His own 
teachings. 

The men were exceeding kind and respectful to them. They 
had fruits, confectionaries and the best of food, well prepared, 
sent by Abraham, and some also by Rebecca's folks, with milk 
and water, and a plenty of good bedding for their service at 
nights, for their connections on both sides were princely people. 
Therefore, they lacked for no comfort nor any kindness necessary 
on the way. In the eventide of the last day Isaac, as his custom 
was, being a prayerful man, walked out for private devotions on 
the east side. He knew full well what those men with the camels 
had gone to the east for and those days, though full of hope and 

8 



226 A STORY OF HUMANITY. 

fond expectations, were now becoming long to him, and on this 
evening he walked, after his season of prayer, farther than usual, 
hoping "he would meet them, and sure enough he did. 

Rebecca softly said to the captain, "What man is that coming 
to meet us? "That is my Master's son, Isaac." 

Now she had many curious and interesting conjectures in her 
mind and heart about him as lo his personal appearance, features 
and his disposition, ever since she first heard of him that happy 
evening at the well, at her childhood home. With beautiful mod- 
esty she veiled her face, lighted from her steed. Her nurse did 
likewise. They had ridden unveiled to enjoy the scenery and 
also because it was more comfortable. OAs ladies always do 
many things in self-denial to afford greater pleasure to the op- 
posite sex.) Isaac passed a few words with the men, then joy- 
fully received Rebecca for his own. 

This made her very happy, for she had run a very great risk 
in coming, not knowing whether she would please him or not, 
although she steadfastly believed it was God's call and sweetly 
trusted it all to Him, of whom her heart confidently said, "He 
leadeth me." So "by faith'' she forsook her native land "not 
knowing whither she went." As soon as Isaac had seen that 
beautiful, innocent countenance indexing a pure, loving, kind 
heart, he could but love her, and was ever true to that love as he 
was to himself as long as he lived. 

She became his wife, and she loved him, too, with such a love 
as only such as she can bestow. As soon as they met they loved 
each other, for such was their innate suitableness to each other, 
it was but natural. In religous belief and usage, in social stand- 
ing, in racial descent, mentally, spiritually and physically, they 
were suited together. 

Isaac and his father were both comforted in her. She occupied 
Sarah's tent; was mistress over all; moved in that honored, hap- 
py presence as a real princess, for Abraham had given all he had 
to Isaac. Rebecca was exceedingly happy in her new home and 
in all the surroundings. Her good and great father-in-law, with 
more than ordinary sagacity, gave up all the domestic affairs to 
her. So did Isaac. A happy princess she was without any fear of 
rising evils in her realm. 

Abraham, not at all discouraged because he was growing old, 
set out anew in business. As with youthful energy and manly 
strength began as anew in life again, feeling he had wrought the 
will of God in providing for posterity, he now begins a new edi- 
tion in domestic affairs, which is a turning point in his great life 
and its fortunes. In the Providence of God he yet had thirty-five 
years to live, and as a matter of course, it was better to marry 
another than to mourn and weep for Sarah, and better far was 



A STORY OF HUMANITY. 227 

the course lie pursued than to have lived with Isaac. He followed 
the law: "Owe no man anything, but to love one another," and 
"not to be brought under the power of any," but to enjoy that 
independence which God gives to every* man. It is always unwise 
to surrender this to any one, however good he may seem to be. 

He was soon happily married to Keturah, a Philistian lady of 
rank and distiction among her people. He is. the first widower 
mentioned in the Bible that married again, and the faithful have 
followed his example in this ever since. It is easily seen that it 
was better for him than to have lived single, and besides all the 
promises of God to him could not have been fulfilled without it. 
There were six sons resultant from this union. He lived to see 
them grown, divided his property which he accumulated after his 
second marriage with them, sent them away eastward to settle 
themselves, so that they would not be tempted to interfere in any 
way with Isaac and his rights. 

This was a very wise foresight in the great patriarch, and a 
happy providence for them all. Thus he wisely made himself his 
own administrator. He knew, too, that the time was drawing 
near when he must depart to God, to his fathers and to his be- 
loved Sarah, and as a wise statesman he provides for his posterity 
while he yet lives. 

According to our chronology Shem, son of Noah, was yet alive 
when Isaac and Rebecca were married. He lived 502 years after 
the flood, was 100 years old at the flood, 602 in all when he died. 
Living so long he had fine opportunities to make useful additions 
to the science of astronomy, and doubtless he did, which were 
preserved by the Chaldeans and all the wise men of the east, and 
are living in that science to-day. His long life and experience 
and observations were worth a great deal to religion. His con- 
temporaries down to Abraham gathered much information from 
him in regard to the antediluvian world and all the preceding 
facts from the first on to this period of human history, which are 
of very great value to the hupian race now, and exceedingly in- 
teresting to the lovers of truth. 

Now the world- perhaps had lost the last of the antediluvians. 
Xheir lives, examples and influence were worth a great deal to 
the three great branches of posterity springing from them, and 
no doubt every soul of them is in heaven. They did their part 
well, filled their mission on earth, fell on sleep in the Christ then 
to come. All honor to these who lived in righteousness for centu- 
ries; great souls to have resisted evil so long! Would all their 
sons and daughters now were half so strong! Blessed pilgrims, 
after so long a journey enter into your precious rest! Hear the 
Master say: "Well done, good and faithful servants, enter ye into 



228 



A STORY OF HUMANITY. 



the joy of your Lord!" Yet wittiout us ye cannot be made per- 
fect. Heb. 11:40. 

In the long lives of those saved in the ark the two worlds, 
before and after the flood, were lapped over in connection by 500 
years on the post-diluvian world, and forty years of Isaac's life 
and 140 years or about of Abraham's are embraced as contempo- 
raries with them. Surely if they had had no written records of 
events in the past they would be so well posted in all the facts 
from the very first up to that time, they would be well prepared 
to hand them down to those following them. 

Isaac and Rebecca lived happily, had all they could reasonably 
want of wealth and of all that wealth could bring them. But 
every rose has its thorn. Those Hebrew women married not so 
much for themselves as to have posterity, and thereby bless the 
human race. Hence when Rebecca had been a wife a long while 
and no offspring given her it did try her most sorely, and the 
memory of the blessings she received on leaving her virgin home 
that she might be the mother of millions, with its disappointed 
hopes, vexed her still more. But she was the strongest of this 
trio of noble women, for where the patience of both Sarah and 
Rachel slackened hers stood firm. When it had been thus for full 
nineteen years, instead of offering him her nurse to have an heir 
by proxy to comfort his heart as she thought he was grieved as 
well as herself, she only asked Isaac to pray. 

For this patient endurance under trial the Lord did bless her, 
rewarded her and Isaac both for their love of virtue and its per- 
fect practice, instead of impatiently yielding to temptation. 

That prayer being answered, she went herself in time of another 
trouble to inquire of the Lord. He gave her messages of love 
which did her good, not only then, but also in after years, and 
when Isaac was 60 years old God gave him two sons, twins, Esau 
and Jacob. This is the first place the word boys is used in Scrip- 
ture. These were the only children born to Isaac and Rebecca. 

Fifteen years from the birth of the twins bereaves the world of 
the great patriarch, Abraham. Having been a long while prepar- 
ing and maturing for his eternal home, for by faith he sought a 
better country, better than this Canaan where he lived. He de- 
sired it; was ready for it. Had his children to- gather around 
him for his final council to them. Isaac, Ishmael and the sons of 
Keturah, with their families, came unto him to receive the patri- 
arch's blessing before he went, and to do the last offices of kind- 
ness and of respect to their highly honored and beloved father. 

How sublime the statement of his death (Ch. 25:7, 8). See it 
for yourself. Grandly closes the earthly career of this distin- 
guished patriarch. He dies as a hero dieth, his face to the foe. 
"Gathered unto his people.'' By his prayers the .angel reapers 



A STORY OF HUMANITY. 229 

gathered four redeemed out of iSodom before its burning. Now 
they came to gather his own well-prepared soul unto them and to 
many other happy relative spirits of the just made perfect of 
friends and loved ones. And his own beloved Sarah is the first to 
greet him and happiest of them all to meet him again just at the 
threshhold of eternity, where heaven and earth touch each other. 

Like a New Testament hero, quite Christ-like, whose day he 
saw and was glad, he gives up the ghost, the immortal spirit (Acts 
7:55-57; Mark 15:37); was conscious all the time to the last. It 
was the pronoun he, or his, all the way through. The soul is the 
ego — the real person. Hence the Scripture sayeth, he "was gath- 
ered unto his people," which means his people were living. As 
it is said, "alive with God," and that he should be alive when he 
meets them. It does not mean his body. It was buried in the 
land of Canaan; theirs east of Euphrates. Most of their bodies 
had returned to dust, but their souls were alive with God in. 
heaven. He was gathered by heaven for heaven; his soul to 
their souls. 

Many, very many, there were glad to see him. Many from the 
old country whom he had not seen since he left there one hun- 
dred years before, jiet knew him as soon as they saw him. So 
did he them; many from other parts all the happier for meeting 
each other again. The Son of God was especially glad to see 
him come, for Abraham in his day was the best friend He had on 
earth; had seen the day of the Son of Man on earth and rejoiced 
in it from afar. All heaven did the Father of the faithful very 
great honor, and henceforth even heaven itself, to the faithful, is 
called Abraham's bosom. 

Very softly did they lay his body to rest beside that of Sarah, 
in Machpelah, the mausoleum of the Hebrew. There they mourn- 
ed' and wept for him. And for full thirty days did they bear the 
insignia of true mourning for him. 

Keturah moved eastward to live with her children, which was 
agreeable to the wishes and advice of Abraham before his death, 
and Ishmael and his family returned to their desert homes. Ish- 
mael made a good, religous man. The prophecy before his birth 
(Gen. 16:12) refers, as does that relating to Esau and Jacob, to 
his posterity rather than to himself. 

Ishmael and Isaac lived in love towards each other; were kind 
to one another as brothers should be. Neither of them ever mar- 
ried but once. Ishmael was fortunate in his marriage, and pros- 
perous in his children. His sons became twelve princes, each of 
which became the father of a nation of people, as were the twelve 
sons of Jacob the twelve patriarchs of Israel, a duo of twelve sons 
in the line of Abraham. 

Ishmael succeeded well in business. The blessings of Abraham 



\ 



230 A STORY OF HUMANITY. 

came upon him and upon his children. He lived to be 137 years 
old and died in the presence of his brethren and sons, loved and 
honored of all, Ch. 25:17. It is said of him, as of his father, he 
gave up the ghost, the immortal Spirit. He died as did all those 
righteous ones, and as were they, gathered unto his people; that 
is, his soul was gathered unto their souls in a disembodied state, 
gathered as by the angel reapers and bearers of heavenly grain. 
This is the inspired statement of the process of natural death. 

The sons of Keturah were good, religious men, and long lived 
the true faith in their descendants. Each one of them became 
a nation of people (Ch. 25:1-6), frequently mentioned in Scriptures 
as the Midianites and others; the Troglodytes of the deserts east- 
ward and southward of the land of Canaan. 

All these children of Abraham had numerous descendants, so 
that prophecy which said his seed should be innumerable is ful- 
filled. Who could take their census to-day? Think of all the Ish- 
maelites in all of their branches, Turks, Arabs and Indians; Ke- 
turah's posterity, the Midianites and Troglodytes of the deserts 
of old; of the Edomites and Israelites. Surely the promises are 
fulfilled and the prophecies have come to pass. Who could write 
up the census of all who came from Abraham, living and dead? 

Esau was covered all over with a short coat of red hair resemb- 
ling that of a deer. A strange freak of nature this. It was brought 
about in this wise, so I think: Rebecca and her nurse were gath- 
ering berries and suddenly a deer sprang up near them which 
frightened Rebecca, but the providence of God protected Jacob 
from the effects of it as he was the chosen of the Lord for a spe- 
cial purpose. This is the only accident of the kind recorded in 
the Bible. The fact that none of Esau's children inherited it 
shows that it was a freak of nature, for those birth marks are 
not hereditary. Nothing but Providence could have protected Ja- 
cob from its effects. 

Esau made a strong, impatient, imprudent man, having in his 
disposition and habits something of the nature of the deer. He 
loved the fields and wilds of nature, had some of the scent of the 
deer. Ch. 27:27. While Jacob had a smooth, white skin, natural- 
ly tender and gentle, fond of his mother rather, than of his father, 
which left Esau and Isaac to mate together, which they did. And 
because Esau was bold and dashing in hunting game and handling 
domestic animals, Isaac doted on him. So, as Rebecca naturally 
admired Jacob more than Esau, this only caused her to love Jacob 
the more and Esau the less. 

About ten years from the death of Abraham bereaves the world 
of the great patriarch, Heber, the father of all the Hebrews. 
Though born 280 years before Abraham, he outlived him, reach- 
ing 464 years; a distinguished ancestor of the Messiah, and the 



A STORY OF HUMANITY. 231 

fifth from Noah; was honored as giving his name to the whole He- 
brew race. A better selection could not have been made at that 
time to head that important part of the human family, and a sin- 
gular fact it is that his name has in it the idea of traveling,^a so- 
journer, one that passes, which has been often fulfilled in the an- 
cient and modem race of them. He was a pious, a good man, a 
man of energy and zeal, his life being warmed with a spiritual 
fury from the Lord, made him very impressive; a natural leader 
of men. He infused his spirit in his posterity, which the Lord 
Himself sustained, and it is a striking fact that he lived some 
years after the death of Abraham, his great descendant. 

It would be but natural for such a life to impress itself upon 
Its contemporaries, so we find that on to the time Jacob went to 
Padan Aram religion was in demand among them. He found the 
same faith there he had enjoyed at home except Sabaism. Abram 
and his wife. Lot and his wife, were Hebrews maternally and pa- 
ternally, as were Isaac and Rebecca, likewise were Jacob and Ra- 
chel and Leah. As to the handmaids of Rachel and Leah we have 
no authority to suppose they had black skins; for in those times 
one was as liable to be taken a prisoner in war as another, and 
all who suffered such a misfortune were liable to be sold into 
bondage, as was a Hebrew himself — Joseph. iSo these two owned 
in Jacob's family may have been as white as their fair mistresses. 
I think they were either of Shem's or of Japheth's descendants. 
And as to the wives of the twelve patriarchs, while it appears they 
all married in the land of Canaan, except Joseph, who married in 
Egypt, yet I think they married white ladies, for there were others 
in the land at that time that were not Hamites. A further proof 
of it is the fact that the Jews have all ever been white people. It 
is true Israel was a mixed blood, but no black skins were in his 
flock. Neither is there any proof that the Philistines and Canaan- 
ites though Hamites were black people. I think they were lighter 
in complexion than the Egyptian Hamites, choosing without con- 
straint from others a more northern latitude is also in proof of it. 

In addition to the distinguished ones we have mentioned were 
many others in the early centuries after the deluge, as Aram, from 
whom Padan Aram, or Syria, was named. He also gave his name 
to one of th,e leading languages of the Shemites — the Aramaic. 
The first born of Aram, and a grandson of Shem, was Uz. He 
was distinguished in his name, being given to the northern part 
of Arabia. "The land of Uz." And more famous as the country 
of Job. The Uzites were an intelligent, religious, prosperous peo- 
ple in those days. And their civilization was well represented in 
the character of Job, being so happily shown in parts of the book 
bearing his name. 

Elam, a son of Shem, was made illustrious as the father of the 



I 



232 A STORY OF HUMANITY. 

people bearing his name — ^Blamites — which became the great Per- 
sian race. In these early centuries since the flood they made 
themselves felt in the policies of the nations, took precedence as 
a controlling power in the world, as is further shown in recent 
discoveries made in the ruins of "Shushan the Palace," enjoying a 
good degree of prosperity in those times. 

Lud, another of the sons of Shem, was well represented in the 
Lydians and other Asiatics who descended from him. 

While the sons and grandsons of Japheth, the great, were press- 
ing the conquest of subduing the earth far out over the isles and 
the continent of Europe and much of northern Asia, out of whom 
came the great modern nations of Europe and America, who are 
still pressing westward with the star of empire, and now shaking 
the tents of Shem in the east. 

And the aggressive Hamites seized upon parts of northern Africa 
pressing southwards as fast as conditions would admit. Some of 
their nations were prosperous and happy, believing in the true 
God, and fearing Him. As we have seen when they came in con- 
tact with the pious Hebrews. n 

From a small boy, Jacob had a genius for trading. The trader 
seemed to be born in him, while the effect of the deer's nature on 
Esau caused him to love the wilds of nature. 

The Jews couldn't beat Jacob a trading, he is the father of them 
all. Every time he traded with Esau he cheated him. It made 
Esau so mad he threatened, at la.«<- to kill him, which caused Ja- 
cob to leave his home and business for a long time. His mother 
protected him by sending him to her old country until Esau should 
naturally become reconciled to him. And that he might marry 
some of her kindred out there, for Esau's marriage to a Canaanite 
was a grief of mind to her and to Isaac too. She had also told 
him of the young ladies out there that they were fairer, more re- 
fined and better than those in Canaan. 

It came in this way, one day while Esau was hunting, Jacob got 
pottage, for he had to help his mother — ^he was as a boy and girl 
both, one reasoh why he could manage so well. Pottage corre- 
sponds with what is commonly called greens. It was boiled, or 
sodden, with meat. This was made of red lentils. As in Virginia 
dandelion is used in the early springtime for greens, in .North 
Carolina the stems and leaves of the rhubarb plant are used for 
sour pies and greens, and more southward turnip, mustard and 
kale, sprouts and leaves, in the spring for greens, and in the sum- 
mer collard leaves — the standard greens. 

I have seen some women as bad off for greens after a hard 
winter when they were scarce, as was Esau on that day for the 
red pottage. I have seen them almost in hysterics for greens. 
They are boiled in a green state with fat pork or bacon served 



A STORY OF HUMANITY. 233 

with vinegar and pepper, and are a condiment to those who are 
fond of them. 

On that unhappy day for Esau he was hungry, faint, disappoint- 
ed because he didn't get any venison, and Jacob took advantage of 
his appetite to extort a sharp trade out of him. It stood, too, for 
they were then about 30 years of age. In Hebrew 12:16 he is 
called a profane person, because he profaned his birthright, sold 
it for one morsel of meat, the revised version says mess, as the 
women say, a mess of greens, meaning enough for one time. Meat 
in scripture means any kind of food for body or mind. 

This birthright which put the oldest son in his father's place on 
the decease of the father was more sacred in a spiritual sense 
than in a political view — was holy. In Abraham's family, Isaac 
inherited it. In Isaac's, Jacob fell heir to it; in Jacob's it was be- 
stowed upon Judah, the receiver of it was the lineal ancestor of 
the Messiah. But for divine interference it would have rested 
upon Joseph as the first born of Rachel whom Jacob considered 
his only real wife. And Israel fixed it upon Bphriam as Joseph's 
successor before he died, though he was not the first born, being 
guided by divine inspiration. Gen. 48:5, 6; 1 Chron. 5:1, 2, 

Yet there are some who when pressed will do worse than Esau 
did for one drink of spirits, or for a moment's enjoyment in some 
other way, less is what they get than one mess of well seasoned, 
well-cooked greens, for his brother Jacob was a plain man and a 
good cook as well as a good trader, he staid in the house with his 
mother and she taught him, while Esau was going about with his 
pa and hunting. 

Rebecca was poorly that day and had Jacob to fix a boiled din- 
ner for him and herself, expecting Esau would have roasted game 
for himself and his father. The language of Esau shows that the 
birthright had been in dispute, "What profit shall this birthright 
do to me?'' To satisfy his appetite he sold that for which silver 
and gold would have been no temptation. We should be too 
strong for that. 

Isaac contended Esau was born first. If he was Jacob was close 
at his heel, and did the miraculous, for he held him by the heel, 
a prophecy though it be, it was hard to tell which was the older. 
Providence had to finally settle it. Jacob thought it a good time 
for him to settle it then by Esau's. consent. When Esau's appetite 
was satisfied he was sorry for what he had done, and though he 
cried much over it he could not get it changed. Heb. 12:17. So 
it was too late. So it will be with others who for momentary 
pleasure sell themselves to work iniquity. 

Deborah and the rest of the servants laughed at Esau for mak- 
ing such a trade, called him Edom, referring to the red pottage. 
The nickname clave to him and his posterity- were called Edomites. 



I 



234 A STORY OF HUMANITY. 

In those days Isaac lived and flourished in southern Canaan, but 
now Providence suffered a famine to visit that land, on which ac- 
count he returned to the borders of the Philistines, where he was 
born. But the grace of God bestowed upon him there more than 
paid for all his loss by the famine, for here the Lord appeared 
very graciously to him and established him in possession of all 
those great promises He made to Abraham, Gen. 26:1-6. Here he 
prospered in all lines of his business. These Philistines believed 
in God and acknowledged that Isaac was His servant as they did 
Abraham before, for such cannot be hid. Matt. 5:14, Mrak 7:24. 

These people, however, first admitted Isaac and his success, then 
envied him, then vexed him, to get rid of him. Isaac wisely left 
them, as the proverb says, "Who can stand before envy!" And 
St. James says, "The spirit that dwelleth in us loseth to envy." 
Then by nature it would be glad of an excuse to exercise itself. 

After he had gone back into Canaan, they sought to make a 
treaty of peace with him lest he should overpower them by the 
success in all things the Lord was giving him. For they feared 
him. as well as the Lord whom they believed to be with him, 
which treaty he made binding himself and them by solemn oath to 
keep it. Isaac conscientiously kept it for he was a good man. 
So much did he fear the Lord, with a holy filial fear, that God was 
called "The Fear of Isaac." 

Isaac now lived in Beersheba which became a sacred place to 
him, for he reared an altar, as he did at every stopping place, and 
the Lord blessed him and all his household with spiritual bless- 
ings. And the Philistines called him "the blessed of the Lord.'* 
They saw he was happy spiritually, as well as prosperous in all 
temporal things. Believed he was precious in the sight of the Lord. 
Held him in highest esteem. "When a man's ways please the 
Lord, He maketh even his enemies to be at peace with him." 
Prov. 16:7. 

But in the midst of the greatest secular prosperity we may re- 
joice with trembling for it is all uncertain. So Isaac with all his 
happiness was not invulnerable to trouble. It found him. It 
came as it often does through his favorite son. He had trifled 
away his birthright, and now be breaks the law of marriage. See 
in Esau the downward course of sin, by the first his soul was 
loosed from its moorings and drifted away, in the second he does 
far worse. His acts were a sore grief to his father and mother 
and his own family too. So it is when children do wrong they 
bring heavy sorrow upon their parents. A number of such cases 
are recorded in the Bible, still more in common history, and many 
are also known in our own personal acquaintance. Hov/ fortunate 
it is for children as long as they live to remember and obey the 



A STORY OF HUMANITY. 235 

fifth commandment. Ex. 20:12; Eph. 6:2. Curses follow those 
who do not. Prov. 20:20; Deut. 27:16. 

CHAPTER 36. 
A Remarkable Courtship. 



Though Esau considered his claim to the birthright forfeited in 
favor of Jacob, yet Isaac did not confirm nor so understand it, and 
still intended to settle it upon Esau; proposed, in his old age, a 
secret plan to Esau for it to be secured to him. This pleased him 
very much for he had been wishing all these years to get it back 
from Jacob. Therefore he entered heartily into his father!s plan; 
glad to know he would set aside his unfortunate trade with Jacob 
on that evil day. Genesis, 27th chapter. 

Rebecca, however, overheard his statement and plied her genius 
to defeat it. She defeated them. Who can stand against a 
woman when God is on her side? Isaac's plan was to feast to the 
Lord on Esau's venison and savoury, and while the Spirit of 
prophecy was upon him to bless Esau and fix the birthright upon 
him, with all the peculiar blessings of Abraham. 

While he was waiting for Esau's savoury meat, Rebecca, know- 
ing well how to make it to his taste, had some prepared for him 
out of a fresh kid and sent it in to him by Jacob, having also 
prepared Jacob to imitate Esau so his father, in the dimness of 
his vision, would not discover him, and he got the blessing. 
Verses 27-29. 

Savoury meat was fresh meat boiled in water, flavored with 
the savoury plants, spice, sage, cinnamon or cassia, sweet, both 
to the smell and taste, served with bread. When made of venison 
it was Isaac's best dish. Verse 4. 

By and by Esau came in to his father with his. Isaac was as- 
tonished. Esau dreadfully disappointed; too late. The white, 
smooth skin with a woman beat the red, hairy one, with a man 
to help him. But it was so designed of God. Esau was heart- 
broken, wept bitterly, begged his father to change it, but Isaac 
could not change it. However, in prophecy he blessed Esau with 
great temporal prosperity, which was realized while he lived and 
after him in his posterity for generations. 

Esau was wroth with Jacob and said, "Is not his name rightly 
called Jacob, supplanter, for he hath supplanted me these two 
times." There were forty years between these two times. Now 
Esau hating Jacob designed to kill him, but Rebecca being in- 
formed of it devised a scheme to protect him by having Isaac to 
send him away to her people, desiring that he might marry there, 



k 



236 A STORY OF HUMANITY. 

which was agreeable to Isaac, for he remembered how he got 
Rebecca, and for him to stay there until Esau forgot his angec, 
as it has often been a scheme among lawyers to let public senti- 
ment abate before the case is tried against a defendant. 

Rebecca's plan was wise, good, prudential and blessed of God. 
The Lord was with her every time. Happy woman; thou didst 
well! 

Esau finding out that his Canaanitish. wives didn't please his 
father and mother, went and married one of the daughters of Ish- 
mael under the pretext of getting one that would be acceptable 
to them, which only made the matter worse, for he broke the 
law of marriage again. 

Jacob being advised by his mother and father, too, to get him 
a wife of their kindred, a true Hebrew; and from what his mother 
had told him of the ladies in that country, he had a very high 
ideal of them; often desired to see them and to marry one of 
them; imagined he would be very happy with her, which made 
him set out with a quick step. Though it was a long journey to 
take on foot and alone, nevertheless, having such great hopes and 
trusting in the Lord, he went it merrily all the way. Much of 
the country he must go through was desert; therefore he had to 
be out the first night in the open air. 

Those on the road wondered where that lonely traveler with 
foot and hand was going, but thought not how long his journey 
nor where it would end. So it is with the Christian pilgrim on 
his way to heaven. When Jacob had come near the ^east border 
of Canaan, night coming on apace and tired, too, for he had walked 
fast that day, he began to cast about in his mind where he should 
lodge. Seeing no chance to stay in house or tent he retired un- 
observed, out of sight from the public road and lighted upon a 
safe place for his night's repose. 

Here alone he addressed himself to Heaven in secret, as was 
his custom at home, prepared his supper out of those things his 
fond mother had so well fixed for him, understanding what he 
would need on the route; asked the usual blessing, then added, 
••"0 Lord, bless mother and father, and my brother Esau, and my 
good old nurse, Deborah, and all the servants, and everything at 
home. Take care of me here this night, and bless everything 
before me." Then he ate of those delicacies the loving hands 
had so nicely prepared for him at home as much as he could 
enjoy under the circumstances, having water, milk and wine 
for his drink as much as he would need. 

After supper resting, thinking of what might be before him, as 
well as reflecting upon those behind him, until he felt disposed 
to sleep, he attended to his devotions, for he durst not neglect 
them, and prepared himself a bed for the night. A stranger on 



A STORY OF HUMANITY. 237 

his own land, though he knew it not. His bed was Canaan's vir- 
gin soil, his pillow a stone, untried, yet found to be happy. He 
lay himself down to sleep, commending his all to Him who giveth 
His beloved sleep, who keepeth them in peace and safety. He 
slept well, dreamed well; had a miraculous dream. Our blessed 
Lord refers to it and applies it to Himself as its antitype. John 
1:51. 

Did you ever notice that in both Genesis and John the word 
ascending is put before the word descending? The work then, 
begins at the bottom of the ladder. Christ crucified, risen from 
the dead, ascended upon high, is the ladder. Those who climb 
it are the redeemed of earth. They first ascend by it to heaven, 
then descend by it when need be to assist others here below in 
such ways as permitted, especially in the crisis of dissolution, to 
ascend to heaven, too. 

Jacob was deeply affected by this dream. He never forgot it. 
At this hallowed place he reconsecrated himself, committing all 
and singular, spiritual and secular, to the Lord as his Guide and 
Protector. Here in the midst of these sacred scenes he vowed to 
give one-tenth of his yearly products to God if His Providence 
would only give him bread to eat and raiment to put on and pro- 
tection. 1 Tim. 6:8. 

When here he returned twenty years afterwards, this country 
was inhabited. A city was here called Luz, Not knowing the 
sacred name the Hebrew had given it which the Israelites adopt- 
ed, calling it Bethel. 

Early in the morning with a light step and a merry heart he 
pursued his way. It was the most pleasant traveling he had ever 
done. This was the first time he had ever gone to see any of his 
mother's people, though often he had heard her tell of them and 
of her old country. Oft, too, did he hear her say she didn't ad- 
mire the daughters of Canaan, and as oft wished she had such 
society as she used to have. These women she would say, are 
no ways like those in my old country, and I don't want my sons 
to marry any of them, all of which caused Jacob to have a very 
high opinion of the young ladies where he ^''as going. So the 
first chance he had he offered a very high price for one — seven 
years' work. Strange that he who had made such good trades 
for himself should take on his own motion, such a trade as this, 
when by taking a little time he might have gotten her on easier 
terms. He was now blinded by love. The strongest may be sub- 
dued by it, and have been. However, he was now old enough to 
appreciate the ladies. Young men don't know how valuable they 
are. 

The supplanter had met a good match now. Laban so managed 
it that he got fourteen years' service out of Jacob for her; sold 



238 A STORY OF HUMANITY. 

her to him twice. Jacob didn't want Leah, but after the seven 
years of acquaintance and love for Rachel he was willing to serve 
another seven years for her. 

Many a man has waited longer than that indirectly, and then 
failed, but Jacob succeeded. He admired her so much at first he 
thought she would be cheap for seven years' wages; then he loved 
her so he was willing to give seven years more. His mother had 
no idea that he would offer to pay for her. But he was always 
odd. She thought he would get her and bring her home long 
before that. 

Jacob tended her father's sheep and cattle all the days, Sab- 
baths excepted, in heat and cold, and by day and by night, as the 
business required. The pure love he had for his beautiful Rachel 
made it an easy task. Often would they meet at the happy well, 
where they first saw each other, and talk of their future happi- 
ness when the days of waiting be at an end; yet those days, so 
hallowed by the sweet feasts which pure love brings to devoted 
spirits, were a very happy period of their lives. They did not 
think of any future troubles; did not suppose there could be any 
in such a happy state as they were anticipating; the pure love 
they had for each other covered everything else from view. Hope 
had such an high ideal she reveled all the time in the finest ele- 
ments of pure love. 

By and by the interesting time came, nor was Jacob willing to 
postpone it a single day, but called on Laban for a settlement at 
once. Gen. 29:21. Laban kept Rachel hid out, made an unfair 
deal with Leah, and dangerous, too;, for if she had spoken Jacob 
would have found out the trick, and there might have been a 
difficulty. But she was so modest he didn't find it out till next 
morning. Then he talked to the old fellow about it. But when 
Jacob found out that the plan required him to wait only one week 
more before he could get Rachel, though he would have to serve 
seven years afterward for her, he agreed to it. He got her as on 
a credit now. 

In that kind of a trade his victuals and clothes would have to 
be furnished by Lallan, and board for the girls also, for he had 
no other way on that plan to Support his family nor himself. 

This week waiting for Rachel seemed the longest week of 
all weeks to Jacob. The embraces of Leah were not satisfying to 
him; he had never loved her. At the end of that week Jacob and 
Rachel were made happy together, though they would have been 
happier if the old gentleman had have let them done as was first 
agreed. 



A STORY OF HUMANITY. 239 

Now when Rachel he did wed, 

Happier by far was he 

Than those who did early woo; 

'Much gladder, too, than philosopher true, 

When he 'as found the long-sought truth. 



CHAPTER 37. 
Jacob Returns to Canaan. 



By his apparent selfishness Laban was hard on Jacob's family, 
but after all Jacob out-thrived him. To stop it Laban changed his 
wages ten times. Ch. 31:41. Jacob beat him as many time9> 
when Laban concluded he had better let him alone. So he agreed 
to let him go back to his own country, for it appeared that if he 
didn't he would lose all he had. Now it was Providence all the 
time preparing for coming events, for the Lord was opening the 
way for his return to Canaan. 

He went on his way and the angels of God met him. Ch. 32:1. 
Heaven and earth were then close together, especially to the good 
and great. It is as necessary in faith and charity to-day as it was 
then, the which when Jacob had seen he said, "This is God's host," 
or army sent to defend Jacob's host. The Lord of Sabbaoth, of 
armies, is enough. Host in the Scriptures often means an army. 
It is commonly so used in Maccabees. This was their escort 
through that wilderness which Josephus says was dangerous for 
a man to travel in. When he was going out from home alone 
^hey were with him then, and now there is more to tempt the rob- 
bers to attack him, he needs them the more. The eastern part, 
which he had already passed, was not so dangerous as the western 
for it is mountainous, affording good hiding places for robbers; 
but like his grandfather, Abraham, he was going to risk it at God's 
call. Ch. 31:1-16. 

Jacob named that place Mahanaim, that is, two hosts, for Ja- 
cob had seen two companies of angels about their camp, a front 
and a rear guard. None of the rest saw them; were not able to 
endure such scenes. It has been only a few that were favored to 
see them while in the body; nor did he have these heavenly 
visions only near the borders of Canaan, going out and coming in 
he has them here. Happy is he whose consciousness has felt the 
same when his life is given to him as a prey in his dangerous 
places, as Elisha in Dothan. The Indian thought the same of 
George Washington when he could not hit him with his arrow, 
he had a fair chance. 



240 A STORY OF HUMANITY. 

It took Laban seven days out from home to overtake Jacob in 
Mount Gilead. Jacob had three days start of him; had been out, 
ten days; had traveled perhaps 180 miles, allowing twenty miles 
a day, and resting one Sabbath, Ch. 31:22, 25. 

Now Jacob remembering the threat made against his life by 
Bsau twenty years ago sends an advance guard to make a treaty 
of peace with him before they meet again. On returning they 
stated Esau was coming to meet him with 400 men. It impressed 
Jacob that he meant hostilities, for being afraid he prayed earn- 
estly to God. Gen. 32:9-12. By wise and liberal provision he pre- 
pared himself to meet him and his host, then gave himself again 
to prayer, and continued all night in his' supplications to God 
(verses 24-32). But what was he praying for? Was it his own 
life and the lives of the mother and children, and for all he had? 
"The mother with the children,'' but more for Esau, that he might 
meet him in peace, that Esau might be saved in the Lord. 

Wrestled with the angel. It was the very Son of God. Jacob 
detained Him though, and held him fast as long as the night did 
last, when He said, "Let me go for the day breaketh." One soul 
held the Lord. He says, "If two of you shall agree as touching 
anything that they shall ask, it shall be done for them of My 
Father which is in heaven." Matt. 18:19, 20. 

Never did a general plan a battle more wisely or more success- 
fully; every point was gained. Did he pray well? He worked 
just as well, and he gave well. This last was important, as the 
proverb sayeth, "A gift in secret pacifieth anger. Proverbs 21:14. 
See his works as well as his prayers and his presents, too. Gen. 
32:13-23. Did he persevere in prayer? None the less did he in 
planning and in working to carry his points. Was he liberal in 
his prayers? Not less so in his gifts to his brother. If his pray- 
ers were a means of success, so were his works, and no less so 
were his presents. It took all these under divine providence to 
produce the desired effect upon Esau. All on Jacob's side were 
saved in person, and Esau saved from anger from doing violence 
to anyone and filled with love to Jacob. Henceforth he was a true 
friend and brother to Jacob. He was saved in a spiritual sense. 
Jacob gained him. He fought by peaceable means which are the 
strongest; conquered by love; overcame evil with good. 

The person Jacob wrestled with was our Lord in the appear- 
ance of a man. In his human nature, in physical strength, Jacob 
was quite an equal match for Him, and gripped Him so hard He 
called upon the Divine nature to help Him. So miraculously He 
touched Jacob in the hollow of the thigh so as to weaken him and 
to break his hold, or perhaps it was to bring Jacob to the supreme 
point for success, as St. Paul says, "When I am weak, then I am 
strong." 2 Cor. 12:10. 



A STORY OF HUMANITY. 241 

It is the human side of Jesus that our prayers get hold of and 
touch Him, and the Divine is tempered into feeling for our in- 
firmities, and His sympathies come to our comfort^ and relief. 

"Thy name shall be called no more Jacoh, but Israel, for as a 
prince hast thou power with God and with man, and hast pre- 
vailed." Henceforth Israel became the racial name of the de- 
scendants of Abraham through Isaac and Jacob, a greater name 
in this sense than was given to any other of them, a high honor 
upon him, and all who bear that name should be princes and 
princesses in the original meaning of it. Such an one has first 
spiritual power with God, then spiritual power with men, as Jacob 
realized that very day with Esau, which then was his stragetic 
point. He carried it gloriously, not by prayer only, however, but 
by work, too, and also by liberal giving. These three make a 
strong character before God, and also before men. They are the 
kind to whom "nothing shall be impossible." Matt. 17:20. 

Esau was completely won by love and her beautiful works. The 
best chords in his nature were brought to the surface. Most nobly 
did he refuse Jacob's present, though Jacob could not take it back. 
'Ch. 32:13 and 33:11. It was as a sacrifice to God; was set apart 
of God to Jacob, of Jacob's flocks and herds, somewhat like the 
animals came to Noah to be saved in the ark. True faith loses 
nothing by gifts to God's cause, for the Lord will make all grace 
abound to his obedient ones. Jacob submitted it to the Lord as to how 
much he should give and the thirteenth verse of the thirty-second 
chapter shows that the Lord calculated it for him, showed him 
how much he should give; he had promised a tenth of all, and 
had admitted that all he had was given to him of God. Ch. 31:9. 
The conditions had been fulfilled, he conscientiously obeys the 
sacred trust committed to him. To that he had agreed and he 
could not go back, nor did he so desire; Esau at last received it. 

When we give anything as unto the Lord it is no longer our 
own; it would be evil for us to draw any part of it back (Acts 
5:1), nor can we in safety to our own interest desire it to be 
returned to us again. And how good one feels who restoreth, who 
makes restitution for wrong done. Perhaps Jacob thought if he 
had ever wronged his brother he would right it now, and he en- 
ters upon a better, a happier life. He grew in grace. 

Sometimes a man puts himself under vows to God to carry a 
point. He gives prosperity. The fortunate man is tempted to 
believe he can hold his property without so much liberality. He 
withholds from God. Misfortune overtakes him. Day by day he 
grieves, his heart inquires: "Why is it thus?" The response from 
Heaven to his soul is, "Because tithes and offerings are withheld," 
and God is as robbed by him. 

Providence has already laid more upon him than it would have 



I 



242 A STORY OF HUMANITY. 

taken to pay the vow, yet He will lay on still more, for when He 
has to settle it Himself He makes a liberal allowance in favor of 
His claims, for which He demands the highest respect. Oft He, 
does not spare, but strips a man and brings him low. Though if 
he will fully return to his duty He will prosper him again, for the 
Lord is merciful, and it is because His mercies fail not that we 
are not consumed. 

Esau generously offered to assist Jacob to move on to his 
father. Ch. 33:15. But Jacob magnanimously declined to accept 
it. So Esau returned to his home, and Jacob moved on softly as 
he told his brother he preferred to do. Spread his tent next at a 
place he called Succoth, at the t)order of Canaan; then to Shalim, 
spreading his tent before the city. Here he bought a piece of 
ground for 100 pieces of silver, which he willed to Joseph; digged 
the famous well of Shechem, called Jacob's well. John 4:6. 
Joseph's bones were buried here when at the exodus they were 
brought up out of Egypt. 

As his wont was he erected an altar and dedicated it to the God 
of Israel, after his new name given him on that immortal night 
when he wrestled with the angel at Penuel and gained his brothe? 
Esau, an event he would not forget. Here he stayed till ordered 
of Heaven to move forward, when the Lford would have him go by 
Bethel. Ch. 35:1. So the Lord reminds us of our vows, and will 
have us fulfill them. 

Jacob had promised to build a house of worship here, but the 
Lord did not want it yet; accepted it as a name for His house and 
instructed him to build only an altar there. It had ever been such 
an hallowed spot in his memory since his experience there, 
although full twenty years had passed, he would not take his 
family up to Bethel without special holy preparations for the occa- 
sion. Such is human esteem for place, and this was not without 
cause. There he worshipped and received blessings from the God 
of Bethel. 

It was an invariable custom with Abraham, Isaac and Jacob to 
erect an altar for sacrifice and worship at every place they so- 
journed, at which they, their families, servants and all in their 
employ worshipped the Lord of hosts, celebrating the holy Sabbath 
in public worship, besides the morning and evening devotions 
every day. They taught the doctrine and duties of that religion 
handed down to mankind from the beginning which the Lord had 
revealed to his people all along through the course of time. On« 
very reason why the Lord chose Abraham was because He sav? 
true faithfulness in him in all these things, for he was a man who 
had in him the virtues of fixed principle to do these duties at all 
times as the Lord wanted them done. They were patriarchs, 
priests and prophets. 



A STORY OF HUMANITY. 243 

Here by wise conduct Jacob commanded favors from men, pre- 
vailed with them as had been declared he should in the name of 
the Lord. He named this place El-Dethel, because God had ap- 
peared here both going and coming. 

Here Deborah, Rebecca's nurse, now by transfer Rachel's nurse, 
died and "was buried beneath Bethel, under an oak." Although 
only a nurse, she was loved very much for her virtue and kind- 
ness. She was one of those self-sacrificing souls that spent its 
life on earth in doing good to others. Few on earth it may be 
"consider the self-denial they always practice for the sake of 
others, but Heaven takes account of all and shall duly reward 
; them. She had no children of her own nor husband; her service 
i and her happiness were to add comfort to those more fortunate 
than herself. Many such good ones are serving their generation 
; to-day unnoticed and unthanked, perhaps, but the Judge of all will 
'< put the proper estimate upon their services. When much of 
earth's royalty and less celebrities shall be in future torment many 
of these unfortunate ones will be in high heavenly^ bliss. Some 
j things will be turned up-side down or right-side up, for eternity 
' reverses many of earth's conditions. Many who mourn now shall 
i be comforted then, while many who rejoice now and that over the 
I misfortunes of others, shall be tormented then. 
! The tears naturally and piously shed for Deborah gave name 

t to that burying place, Allon-Bachuth — the Oak of Weeping. She 
\ was truly mourned as she had been truly loved, for she was a good 
soul. She loved little Joseph more than she did any of the rest, 
and it is a singular fact that the bones ^f the great governor of 
all Egypt should finally lie so near the resting place of those of 
his old nurse. Her happy soul in heaven rejoiced in after years 
when redeemed Israel laid them so near by her own. 

Israel journieth to Ephrath. Rachael being sick causeth him 
to stop at Bethlehem, where this faithful mother gave her life for 
her younger son, and as a true Hebrew woman she was so happy 
to have offspring she gladly did it. As one of those should die in 
the effort for life the Lord so fit to take her at that time and leave 
the child, the twelfth patriarch. She had strength and conscious- 
ness to name him Benoni. Jacob afterward changed it to Benja- 
min, the son of my sorrow, son of my right hand, and a little 
strange that so many of his soldiers were left-handed. Judges 
I 20: 15, 16. Her life went out as his came in. This is the only one 
pof the twelve patriarchs of Israel born in Canaan. 

In the days of Jacob there were physicians, but no man prac- 
] ticed obstetrics. That was left to the females, performed by those 
I who had themselves borne children. Jacob had one with Rachel. 
She must have lived and practiced the art in that country. 

In all these sufferings, though unseen to mortal eye, there was 



244 A STORY OF HUMANITY. 

no one so near Rachel as the soul of her own loved Deborah, 
ever faithful and true as she was on earth. Rachel needed such , 
help in spirit, especially as she was now far away from her ' 
mother and native land. As soon as soul and body were separa- 
ted she said, "Why, my good Deborah, are you here?" "Why, 
I've been with you in all your sickness! O, we have a nice place 
in heaven for you! See the angels are waiting to escort you to 
it. I was sent to help you on your way, for the sisters are a little 
nearer to each other than any of the rest. I could be a little. ; 
tenderer to you at first than any one else is why the Lord sent- 
me first." "I am so glad, Deborah, you have come to help me. ; 
You used to be so good to me, and I always did love you. Aijd ) 
how has it been with you, good Deborah, since you left us?" "O, 
I'm so glad I lived as I did while on earth! I'm now the happier 
for it all. The pleasures of earth are very short and we can well 
afford to forego them for these here, if that were the condition, 
to glorify our Lord. And to him be all the praise who helped me 
then, and has now greatly rewarded me for all I did and suffered 
for Him while I lived on earth.'' 

Now the angels took charge of her happy spirit and aloft they 
wended their way to the Son of God in heaven, and she found 
just as Deborah had said, and twice as much, for the half had not 
been told. 

A singular coincidence that these two faithful souls departed so 
near together, both in time and place, both journeying, and that 
Providence appointed their resting places on earth so close to- 
gether — the mistress and. the nurse — alike precious in His sight;' 
equally did His will on earth. Now happy together where all 
earthly peculiarities are lost forever. 

Poor Jacob! This was a hard trial to him, not only naturally, 
but spiritually also, for if any with .any show of reason could 
complain of an adverse Providence surely he could now, for the 
Lord called him to take this journey and to take it when he did. 
They were guided and guarded of Him. Of course He could see 
the end from the beginning and all that was between. He had 
a purpose in it all. Nor did the good patriarch, though deeply 
afflicted, ever complain of it, yet he mourned for Rachel. She 
was more to his heart than all the rest; was the only one he 
really loved. Her place in his heart was never more filled. 

It was his thought of her more than of sheep and cattle that 
prevented him from trusting his movements to Esau's men, for 
he would see to this himself, and move on softly in his way. 
Good man, he did all he could! Still he must mourn for Rachel 
the balance of his days on earth. The nearest he could get to 
her now was in the precious legacy she left him in the persons 
of Joseph and Benjamin. Israel could but be partial in their 



A 8T0RY OF HUMANITY. 245 

favor. The pure love he had for Rachel made him feel like the 
rest were as bastards forced upon him in days of adversity, with- 
out real pleasure begot. 

If his perseverance in these travels ever hurt either Rachel or 
Deborah he was not to blame for it, for God called him to get out 
from where he was and to go immediately to Canaan, and it took 
a pressure to move him at that time, and the adverse providences 
helped to work out the Divine purposes in Israel's race. Not- 
withstanding the adverse he was richly rewarded with spiritual 
blessings which were far more than all his losses, even better 
to him than Rachel's society, however much he loved her and her 
company. Of course he could but remember her beautiful fea- 
tures, her sweet voice and her loving, trusting heart. And often 
the tender features of Joseph and Benjamin reminded him of 
their mother, and gave him a new, solemn pleasure. 

He set a pillar over his beloved Rachel's grave which stood 
unto modern days, and until it was far more honored at the birth 
of Christ, to which the prophet refers, Rachel weeping at Bethle- 
hem over her children slain. Now her happy spirit, referred to 
by the evangelist, as a fond mother, helps these little ones as 
they leave their bodies to rest in Bethlehem with her dust while 
their souls enter with hers into heavenly rest. This pillar and 
the spot it marked now sacred to Jacob, were committed to the 
God of Israel's dead, while near in the distance the living oak, as 
nature's shaft, denotes the resting place of the holy dust of good 
Deborah, the devoted nurse, with the precious bones of Joseph, 
Israel's most loved after Rachel, lying near by, at Shechem, a 
striking coincidence in these three events. 

' Had Rachel lived she would have been greatly comforted in the 
goodness of Joseph as well as in the honors bestowed upon him, 
but it would have been a costly price to one so frail as she; the 
patriarch himself could hardly pay that price. The way which 
led to them was severer than all the Syrian desert, but he was 
truly comforted when the price was paid. So will every Zion 
pilgrim be when it is all overpast, and he rests at home at last. 

Rachel was of exquisite beauty, but frail in health and constitu- 
tion, more expense and trouble to Jacob than Leah, but he cared 
for one these; was not well adapted to child-bearing, -required a 
nurse to help to raise Joseph, and good, patient Deborah loved 
him so much she willingly followed him to Canaan to die in its 
borders for him. The little fellow loved her, too. Even his 
mother, at times, could envy Deborah for the loving caresses she 
received from one so pure and sweet. When Israel said to Pha- 
raoh, "Few and evil have been my days," he referred as much to 
the loss of Rachel, pretematurally and suddenly, as to anything 
else. We know, however, the sons gave the old patriarch much 



■f 



246 A STORY OF HUMANITY. 

trouble. Often did the fathers of ten of j:he tribes cause him to 
bow his head in grief. 

Posterity honors Rachel with such names as Joseph, Joshua, 
Jeptha, Samuel, Gideon, Deborah, St. Paul and other distinguished 
ones. 

Although Leah was not a beauty, she was more useful than 
Rachel; a better constitution, had better health, better adapted 
to child-bearing, longer lived; filled the place of a true mother to 
Benjamin and Joseph. Ch. 37:18. She was a great help and com- 
fort to Jacob. God overruled it all for the best. He knows how 
to judge all, how to deal with every one for good. Though not so 
highly honored while she lived, the Lord rewarded her in her 
posterity with a Moses, Aaron, Caleb, David, Solomon, Jeremiah, 
Ezeldel, John Baptist and Jesus, who is called Christ. No pol- 
ished shaft marks her resting place on earth, nor does history 
tell us where or when she died, yet she is one of the most hon- 
ored heads of Israel's race, the sister of Rachel, Israel's only 
princess after the death of Rachel, ever increasing in his esteem 
and love. 

Bilhah and Zilpah are set down as only handmaids, yet they are 
important links in the twelve tribes; neither are they to blame 
for being handmaids, nor for being mothers. They had no choice 
of their own. Each did her part humbly and well; patient souls. 
We never heard of them complaining against Providence nor 
against mankind! 

We should bear in mind the general fact that after the death 
of Noah and the rest of those saved in the ark there was a de- 
cline in religion and civilization, but all pious ones had, by choice, 
only one wife, it being unfortunate conditions that led to con- 
cubinage at all. Jacob was perfectly pure in his life until Laban 
Interferred with his affairs. Then he thought it would be best toi 
let it stand as it had been fixed for him. After that Rachel and 
Leah caused him to go farther, but the reader can see they were 
only desirous of offspring, which Gentile women when they are 
seeking their own selfish ends try to avoid. Jacob would have 
preferred to have Rachel only, for that was the nature of his love 
for her, as it is the genius of all true love. He simply did the 
best he could in his situation; nor does it appear that the Lord 
condemned him, but winked at it in these cases we have passed, 
correcting it in the law given by Moses, and especially in the 
New Testament. 

Of the twelve sons of Jacob not one of them had more than one 
wife, except as Judah was left a widower may have married 
again. And Job set the example of having only one wife. So did 
Moses, Aaron, Joshua, Caleb, Samuel and the most of them in all 
those times. 



A STORY OF HUMAl^ITY. 247 

Jacob moves from Bethlehem to Kirjath-Arba; the same is 
Hebron, also called Mamre. After Jacob left for Haran Isaac 
lived at Beersheba a long while, when Esau moved to Mt. Sier and 
Isaac to Hebron, where Jacob found him on his return from the 
east. Rebecca was yet alive, for the Lord would answer her many 
prayers that Jacob might be spared to return to her again, and, 
too, that she might live to embrace him once more in this world; 
nor would he suffer His beloved Isaac to be left alone so long 
here below. 

They had had many happy communications from Jacob during 
these twenty years of absence, and now they were so anxious to 
see all of his family, too; were so glad to hear that Esau met 
him peaceably; many prayers were answered in that event, which 
had been offered during these painful years. Now they are hap- 
pily paid for it all, that the Lrord would permit all of them to live 
to meet again on earth, though they must be somewhat disap- 
pointed now they hear they are not to see the beautiful Rachel on 
earth. This was severe to them, but were so thankful for all the 
other mercies; to have Jacob back and to see all the rest of his 
family. They could not complain, but v/ere happy indeed. 

But when Jacob presented Joseph and Benjamin they were 
quite overcome at the thought of Rachel's absence. Joy and sor- 
row were mingled there. Having heard her praised so much by 
those who passed from them they longed to see Rachel, but the 
Lord willed for them not to meet on earth. His will is always 
wise and good — the best. But they were exceeding thankful to 
embrace Jacob again, and to receive all those whom the Lord 
had given him. Never had they such pleasure in all Esau's race. 
It was an occasion of great joy to all the servants, too, and the 
more so as Esau and Jacob were nojr as brothers should be; old 
things were as forgot. They joined together in nourishing their 
father and mother the rest of their days on earth. Now Isaac 
and Rebecca saw the blessings promised to Abraham coming upon 
their children. Those were happy days to them all. With Isaac 
and Rebecca it was like a bright evening after many clouds pass- 
ing through their life's day. To them at evening time it was 
bright. O, that it may be so with you and me! 



CHAPTER 38. 

Some Touching Events. 

Isaac did not live many years after Jacob's return, for he was 
growing old. His eyes had been dim for a long while. Moreover, 
he was great of flesh, and withal very clumsy in his carriage; and 
it was a mercy to him that his younger fellow, Rebecca, was 



248 A STORY OF HUMANITY, 

spared so long, for in such a time Esau's family were of little 
comfort and less help. 

His was the most perfect life of these three great patriarchs, 
yet his character was the least great of the three. As to great- 
ness this is their order: Abraham, Jacob, Isaac. Isaac's was the 
longest life of them, being 180 years, while Abraham's was 175, 
and Jacob's 147 years. 

As the world looks at greatness there were no extraordinary 
circumstances to develop it in the life time of Isaac. Events 
make men. When we read the lives of the poets we think, "What 
a pity they didn't have a chance!" Yet in the Providence of God 
it took all their hardships, trials and discouragements to make 
them what they were. Less adversity could not have developed 
the genius that was in them. Thomas Carlyle says: "If there is 
poetry in a man it is bound to come out." But God has to well 
nigh ruin some men to get them to do what He wants them to do. 
Happy for him who can see and do His will without the stripes. 
Luke 12:47, 48. Yet human nature is often so dull or so stubborn 
that it takes all this to bring it to where Providence wants it for 
His purpose in it. You have to crush or bruise the sweet geran- 
ium to get its best fragrance. So it often is with human nature 
in God's hand. 

But for Cowper's trials we had not had his mellow songs. If 
Dante and Petrark had not first been crushed in heart we had 
not had their richest poetry. If Shakespeare and Goethe had not 
had adversity enough the world had not had their fine teachings 
on human nature in such grand verse. If John Milton and Sam- 
uel Johnson had had riches and ease the world might not have 
had the rich legacy of their writings. If John Bunyan had had 
less persecution we might not have had The Pilgrim's Progress. 

It is blind and deaf Helen Keller at Radcliffs that excels those 
who both see and hear, because God has shut to her the door of 
vision so her mind is not drawn away from her proper studies by 
following wandering thoughts as seeing ones do, and also the 
door of hearing so no distracting noises nor sweet sounds should 
divert her thoughts from the proper objects to dwell upon; but 
with mind and heart rightly concentrated, she succeeds the better. 

Providence sometimes breaks an alabaster box of precious oint- 
ment, and the world is filled with the odor. Matt 26:7. Go to a 
bed of peppermint you smell not its perfume, but crush a spire 
and the place is filled with its fragrance. 

If David in his young manhood had not been crushed by dis- 
appointments, chased as an hart by her pursuers, hunted as a 
partridge by the fearful rage of Saul in his blind jealousy, per- 
haps the church in all ages since, as well as in his own times, 
might not have had those very pathetic, trustful, triumphal 



A STORY OF HUMANITY. 249 

psalms, which by an holy inspiration and sublime devotion to 
God, his gracious Deliverer, flowed out of his happy spirit, thus 
chastened and mellowed by miraculous deliverances, making in- 
spiration itself more deeply human, as well as transcendantly 
divine. 

In the lives of Peter and Paul were more to develop greatness 
than were in the lives of the other apostles. So there were extra- 
ordinary circumstances in the lives of Abraham and Jacob to de- 
velop greatness, but not in Isaac's. Providence fits His subject 
for the work He wants him to do. Isaac was a type of Christ, as 
a child of promise, as a virtual sacrifice, as a bridegroom, and as 
a true husband. For these he was admirably fitted and excelled 
in them. Rebecca was a type of the church, in that she obeyed 
the call of Heaven to go forth to meet her Bridegroom, as a true 
bride, and as a faithful wife all of her wedded days. For all of 
which Heaven rejoiced over them-. United in life, undivided in 
eternity, forever with their antitypes in heaven. 

Now the time was close at hand when Isaac must depart this 
life. He knew it, for the Lord had made him conscious of it. He 
called Jacob and Esau and their children to come to see him 
afore he died. They came and were blessed with many prophetic 
benedictions, for he died as an holy patriarch in the midst of his 
brethren. He had disposed of his property long before, agreeable 
to the wishes of Rebecca. His house was set in order. Isaiah 
38:1. 

In heavenly triumph he giveth up the ghost, relinquishes his 
soul to Him who gave it; his body only dies. Was gathered unto 
his people. His soul was gathered unto their souls in heaven. 
It does not mean his dust to their dust. That could be of little 
comfort to any of the departed. 

He was greatly rewarded in heaven, especially for his virtue. 
He never knew conjugally but one womin, Rebecca, his only 
wedded wife. In this sense no woman knew but one man, her 
husband, until the law was enforced that the next oldest brother 
should marry the widow of his deceased brother, if she had no 
offspring, and the firstborn son was called after the deceased to 
preserve his name among the living. The first case on record 
was in Judah's' family. Gen. 38:6-11. This was the beginning of 
widows marrying. 

Before the days of Judah's widowhood the spoils of virtue were 
for pleasure only. But about that time some women, through the 
influence of the devil in bad men, as Balaam and Balak after- 
wards, began to make commerce of their virtue. Gen. 38:12-33. 
Harlot is not mentioned before except allusively. Gen. 34:32. It 
may be inferred from this that it had been heard of in Syria, as 



250 A STORY OF HUMANITY. 

Jacob's sons mentioned it here. Than whoredom no sin is more 
frequently condemned in the Bible. 

The first and only time girl is mentioned in Scripture is in 
Joel 3 : 3, and boy also, in the singular, in connection with prac- 
tices which are abominable before God, and in the sight of men. 
There as elsewhere, severely condemned, and so are all who do 
such things, and they know it, too. Woe unto all who do the like, 
for it will overtake them in this life, as well as in the world to 
come! 

Jacob and Esau buried the remains of their beloved father in 
Machpelah. With Rebecca, they sincerely mourned for him thirty 
days. "When the days of mourning were past, Esau went to Mount 
Seir and Jacob remained in iHebron, caring for his mother the 
remainder of her days on earth, inheriting all Isaac left in her 
possession, v/hich gave him a great advantage in gaining wealth, 
for the Lord always blesses those who do the duties of religion 
and civilization to their parents. And those who live on the old 
homestead usually do better, and have more enjoyment than those 
who scatter to other parts. 

Jacob soon became very wealthy, so much so that the adjoining 
peoples envied him and feared him. But no state of earthly hap- 
piness is complete, for some troubles inevitably come to us all. 
Now Jacob must give up his beloved mother to death. More than 
naturally was she dear to him, for from childhood she had been 
his nearest, best friend. Even when the faith of Isaac seemed to 
waver in regard to the promised blessings upon him, which said 
the elder shall serve the younger, hers stood firm in the prophecy 
that in Jacob the good seed should be called. So in that day by 
a woman's device, blessed of God, she defeated the wishes and 
intentions of Isaac, and brought the blessings upon Jacob's head, 
in which she was both wise and good, for God did so intend it, 

'And during those long and weary years when she was vexed 
with Esau's family, separated from Jacob by a wilderness quite 
impassable to her and Isaac in their bid age, her faith continued 
strong, her hope ever bright, her charity never failing; her love 
ever excelling towards Isaac, the lord of her affections, and in 
patient kindness towards the daughters of Heth, which Esau had 
brought unbidden into the family, and in pure love to God, who 
was trying her in long patience, while the return of Jacob, with 
his welcome bride lingered so much longer than ' she could ex- 
pect, although she was informed of his safe arrival, of his success 
in all things, of his happy prosperity, but the wheels of time, 
marking full twenty years of absence, were growing tedious to 
her fond hopes, now trying to her soul. It was her earnest desire 
to see Jacob before she died. 

When she sent him she thought his stay would be far more 



A STORY OF HUMANITY. 251 

short, but the Lord knew best. He meant it for good, and at the 
time most fit He brought him back. It was best for all that it 
happened as it did. When he returned the days to her were like 
the time spent upon the delectable mountain, as in Beulah Land. 
Is. G2:4, 5. So to Isaac also with her. So happy was it for them 
to have their sons and families together with them a few years 
before they were to go hence. To part with such a mother under 
such a history was rending to affections most dear; yet there was 
comfort in it, for peacefully, gloriously, did she pass the portals 
of time into eternity. 

The heavens rejoiced at her coming. Rachel was one of the 
first to meet her in that blissful realm. They immediately knew 
each other, for in those long, weary years when she wished so 
much to see Rachel, Rachel, too, wanted to see her, but they 
must v»''ait for that happy meeting till now. No happier pair in 
all the realms of bliss than Isaac and Rebecca! As was Isaac, 
she was highly rewarded. 

Esau came to see his mother before she departed, and took part 
in the burial services. They laid her remains to rest beside 
Isaac's in Machpelah. 

After the days of mourning, Esau returned to his own chosen 
Seir, to which he gave the name of E'dom. Gen. 36:6. It was 
called after Edom — red. Esau was the great patriarch of the 
Edomites. From him descended seven dukes, each a patriarch of 
his people. The prophecy that the elder should serve the younger 
had reference to his posterity, and Bible history shows that it 
was duly fulfilled. The Edomites were older as a nation than the 
Israelites, but the Israelites triumphed over them. 

The temporal blessings of Abraham came upon Esau as well as 
ux>on Jacob; nor were Esau and his descendants debarred the 
spiritual blessings of present and everlasting salvation in the seed 
of Abraham, in whom — Christ — all might be blessed in all spirit- 
ual blessings, except that which was peculiarly given to Jacob in 
the birthright. 

One that should not be overlooked in Isaac's family is the good 
nurse who came with Rebecca in her youth from Syria; from a 
girl a close companion to her mistress; was a stricly virtuous 
woman, ever obedient and devoted to Rebecca, gladly spending 
her time and herself for her mistress. During those long years 
of Rebecca's grief because she was a childless wife Deborah 
would comfort her all she could; oft assured her that the Lord 
Vv'ould visit her, for she was a spiritual handmaid, too. 

And when Esau and Jacob were born she was very glad, not 
begrudging her mistress this pleasure because her fortunes in life 
had been adverse to her having a husband and children, but will- 
ingly submitted all her misfortunes to the Lord, accounting that 



252 A STORY QF HUMANITY. 

eternity should make it all up to her. At times it seemed she 
would go almost into spasms of joyous laughter over the little 
things, scarcely less devoted to them than their mother, and they 
loved her almost as much. Her soul took in a great deal of hap- 
piness in caring for these little fellows, regardless of whatever 
ladies they might comfort in marriage by and by. It was not safe 
for anyone to interrupt them either, for she was always ready to 
defend them. 

In after days when Esau's improper marriage troubled her mis- 
tress, she again did all she could to comfort her. But when 
Jacob went off she got nearer to her than ever before, for Jacob 
was her favorite, as well as Rebecca's. She told her where she 
expected he would stay the first night; and sure, she said, the 
Lord will take care of my boy! He is so good, I know the Lord 
will take care of him. For Jacob was always kind to her, never 
failed to divide the goodies with her when he brought any for his 
mother. But romping, roving Esau, didn't think of her. Poor, 
good servant she was! The Lord rewarded her for it all, espe- 
cially in the eternal hereafter. 

She loved Jacob only less than his mother did, and every time 
she heard of his children she wanted to go and nurse them, and 
when she heard so much of that good little Joseph, she couldn't 
stand it any longer, but asked to be allowed to go to Jacob and 
help him. Rebecca and Isaac consented and sent her, and various 
good things by her, which made Jacob the more anxious to come 
back to Canaan. 

Henceforth she was Rachel's nurse, but she so endeared her- 
self to them all she was quite motherly in their esteem, and when 
she died at Bethel none was more sincerely wept than her. Jacob 
and his family gave her a decent burial, which was right; she 
richly deserved it all. 

Israel increased in property and also in numbers, and soon be- 
came one of the greatest powers in the land of Canaan; so much 
so that the Canaanites admired him and envied him the more. 
The twelve patriarchs married into other nationalities, which 
made Israel a mixed multitude, yet they retained the fair and 
ruddy complexion of the Shemite. The Hebrew blood so prevailed 
as to regulate that. 



A STORY OF HUMANITY. 25'i 

CHAPTER 39. 
Joseph. 



Did you ever read the story of Joseph? If not, you should by 
all means read it. If you have, read it again, and yet again. It 
is the prettiest, the most natural, and the most heart-like history 
I ever read. It is always good. It has never been equaled. 

He was the son of Rachel, her firstborn; two reasons why 
Jacob loved him so much. Another was, he had the features of 
his father and mother beautifully blended together, which made 
him, for a male, exceedingly beautiful. Besides he had such a 
glow of innocency and purity of soul in his countenance; he was 
lovely, sweet and attractive. He was altogether a goodly person 
phvsically, and amiable in mind and heart, in spirit; a favorite 
youth among all his acquaintances. 

This caused his ten brothers above him in age to envy him; 
and, believing their father was partial in his favor, became his 
enemies. Tauntingly said the old man ain't got but one son. So 
when speaking of him to their father would say, "Thy son." 
Spoke lightly about him to each other; they hated him. Joseph 
though was pious, good, obedient and kind to them all. The Lord 
blessed him, especially in spiritual things, causing him to have 
two demarkable dreams, which Jacob considered to be prophetic, 
especially the second, that includes himself and Leah, whom he 
now calls Joseph's mother, because she attended to the raising of 
Benjamin from his birth, and cared for Joseph as a mother after 
the death of Rachel. Ch. 37:1-11.' 

The first came to pass in Egypt, when these ten brethren bowed 
down to Joseph. The second in Goshen, when, together with Ben- 
jamin, and Jacob and Leah, they were all dependent upon Joseph, 
under Heaven, for nourishment. 

It is frequently the case that a boy's kin are too weak to re- 
joice in his honors, the last to appreciate him. Rather instead 
give way to envy, are gratified in his misfortunes, at which their 
jealous souls will not fail to rejoice or at least to take silent 
pleasure, and cannot bear to hear those praised who are victims 
of their envy. Pity their poor, weak spirits! Now Joseph's 
brethren instead of rejoicing with him, as they should have done, 
learned to dislike him, and plotted to kill him. It seems there 
was a murderous vein in the race from the fall, begotten that 
day by the devil, who was a liar and "a murderer from the be- 
ginning, and abode not in the truth." 1 John 3:8-12. Who, "when 
he speaketh a lie, he speaketh of his own: for he is a liar and the 



254 A STORY OF HUMANITY. 

father of it." John 8:44. It showed itself first in Cain, next in 
Lamech, then in the violence of the antediluvians, then in Nim- 
rod, then in the Assyrian wars, then in Esau threatening to kill 
Jacob, and now in these ten brothers, planning murder, pure and 
simple, with malice and forethought, against a peaceable brother. 

Reuben, the oldest, though he once had the misfortune to do 
his father a great injury, now filially pleads for his affections in 
trying to save Joseph from being killed. Gen. 37:21-24. At his 
suggestion Joseph was put in a pit, intending to rescue him and 
convey him to his father. The text says there was no water in » 
the pit. In that day, in that country, they dug pits to catch and 
hold rain water for their stock in the dry season of the year, 
which was from April to October, usually without rain. In Octo- 
ber came the early rains for seeding time; in the latter part of 
winter and in March came the latter rains for earing time for 
wheat and barley. There being but few streams that flowed 
through the dry period made the pits, or cisterns, a necessity. 

When Rev. P. L. Stanton, a few years ago, returned from his 
travels in the east said to me that he went over the road from 
Jerusalem to Gaza, which is said to be desert (Acts 8:26), I asked 
him if there is any water on that road. He said, "There is none 
except in the pits which are dug in the sand, by the road, to catch 
and hold rain water for the dry season, and they have steps cut 
in the side of the pit to go down and up by to and from the water 
to water the animals, and to drink themselves." A similar cus- 
tom prevailed in the days of Joseph, and it was a pit for this use 
that Joseph was put into, as it is said "there was no water in the 
pit." Gen. 37:24. 

But it was Judah that suggested the idea of selling him, think- 
ing it a less crime than to kill him, and some profit to themselves. 
Providence causing a caravan of merchant-men to bend near to 
where the sons of Jacob were that day defeated a part of Reu- 
ben's plan. He was absent when they sold him, and gave them an 
opportunity of effecting Judah's. While the Ishmaelites were 
buying Joseph a company of Midianites- passed by en route to 
Egypt, which the Ishmaelites overtook in Egypt. Joseph conducted 
himself so well the Ishmaelites didn't have the heart to sell him, 
but turned him over to the Midianites, and they sold him to Poti- 
phar. 

The thoughtful reader will trace the analogy between Joseph 
and Christ, of whom he was a type. Joseph's brethren took twenty 
pieces of silver for him, Judas thirty for his Master, the value of 
the muscles for manual labor, regardless of the intellectual or 
moral worth. Zech. 11:12, The prophet, by the Lord, here makes 
light of such a blind contract. Joseph was delivered by his breth- 
ren to the Ishmaelites, it appears they were so favorably impressed 



A STORY OF HUMAJSIITY. 255 

of his goodness they did not wish to sell or to keep him as prop- 
erty and relieved themselves by getting him off on the Midian- 
ites, in Egypt, who as themselves, were on parallel relations with 
Joseph, to Abraham, and they thought to relieve themselves by 
getting him into the hands of a priest, the priest from false accu- 
sation (Matt. 26:59-61) put him in the hands of the law, and when 
Pharaoh freed him it was like rising from the dead. Then by 
Providence he saved many people alive. The Egyptians said he 
saved the world. 

Joseph's brethren having sold him studied out a falsehood to 
palm off on their father, had harder work now than before. So 
it is; another sin is committed to cover up the first. Even David, 
the I king did so. The adulterous do so to this day — practice lying 
and deceit to hide their guilt — but it will come out. They shall 
be exposed to public view. "Be sure your sin will find you out." 
Num. 32:23. Shall expose you. Your guilt "will out." You can- 
not long keep it to yourself. It "shall be proclaimed upon the 
housetops." Lu. 12:2, 3. Sin is folly. It is very madness. It is 
self-destruction. 

Now these hardened sinners do not seem to care if their father 
does grieve for Joseph. But instead of their envious souls getting 
any more of his attentions they get less, for his whole being seems 
to go out after Joseph. It is enough, so it appears, to cause them 
to repent, try to buy him back, and bring him home. But con- 
science slumbers and sleeps in these hard hearts. 

Joseph was carried over that same road they themselves went 
over twenty-two years afterward to buj^ corn — wheat — of him, 
was glad to get it too — trudged it to Canaan over the dry hot 
sand on beasts of burden, over which they and their little ones 
went down to Egypt to be nourished of him whom they despised 
and sold, as it is written of sinners, "They shall look on Him 
whom they pierced." John 19:37. Such is oft human fortune, 
and through which wilderness their posterity came back to Ca- 
naan. 

Joseph though held no malice against his brethren who meant 
to do him evil, but freely forgave it all, and kept up that holy 
form of life in which he had been reared. The inspired word 
found fulfillment in him, for when he was grown he did not depart 
from it. 

God was with him in the caravan — that first night when his 
father was so grieved about him, although Joseph could but think 
how it all was at home, yet he was happy for the Lord was mani- 
festly with him. When arrived in Egypt He was with him, pro- 
tected him, and provided for him. Fortunate for Egypt, as well 
as for himself, lodged in the very heart of their religion, and near 
the bosom of their government, a light in both. 



256 A STORY OF HUMANITY. 

God was with him in his master's house, in all the work he had 
to do, prospered him in all respects, they all believed the Lord 
was with him. His master seeing he was strictly honest, trusted 
every part of his business to him. 

Prince or priest, his official duties often called him away from 
home. His amorous wife took advantage of his absence to try to 
seduce this very handsome and amiable young Hebrew from his 
very virtuous life. Joseph discovering her intentions, behaved him- 
self very prudently toward her, avoided her as much as possible, 
which she took as a slight. Still being greatly enamored by his 
beauty, she became desperate, and being unable to entice him, she 
resolved on hemming him, and of hugging and kissing him any- 
how, hoping he would yield to her then. 

Therefore, one afternoon she dressed herself as prettily as pos- 
sible, and perfumed herself to captivate him, seeing Joseph going 
into a certain part of the house to attend to some business as the 
steward of his master's house, she slipped softly in there, threw 
her arms around him and kissed him before he could prevent her. 

The good Spirit then warned him to flee away from temptation; 
moreover a feeling of contempt for her came over him; he did not 
want to be rash, however, to his mistress, but got away from her 
as quick as he could. She tore his outer garment in trying to 
hold him, and having some of it in her hand, and knowing the 
rest of the servants would suspect her and tease Joseph about it, 
she resolved to throw all the blame on him, by raising an alarm. 
But it was plain that the evidence she offered was against herself. 

Now her disappointed love sought revenge on one she had suf- 
fered herself to love more than she did her husband. A great 
folly, a great sin and a great shame; desperate was her cruelty. 
Therefore, when her husband came home, though she had been so 
mean as to forsake him for the embraces of another, if she could 
get them, pretended to he his friend, a true wife, and persuaded 
him to use his power in punishing one she couldn't seduce. How 
mean is such an undertaking! 

He believed all she said, asked no questions of anyone, and had 
Joseph sent at once to prison. Nor did he offer to make any 
defence. Herein Joseph was a true type of a greater than him- 
self. Is. 53:7; Matt. 27:13, 14. He let her have all the advantage, 
which v/as wise as well as charitable in him. Her character, if 
not her life, was in Joseph's hands, yet in self-denial he chose not 
to injure her, rather suffer himself than do that; to punish one 
who ought to be a lady. 

The very fineness of his nature and culture caused him to suf- 
fer the more, but cheerfully he went to prison, believing the 
Lord would be v/ith him there. And sure enough He was, and 
God had work in that prison for him to do. Soon was it manifest 



A STORY OF HUMANITY. 257 

to all the prisoners and the keeper, too, that the Lord was with 
him, on which account the keeper committed everything to Jo- 
seph. Ch. 39:21-23. And when the time set for the purpose of 
GrOd in him to be carried into effect had come Providence caused 
two of the prisoners to dream a dream which, when interpreted 
by Joseph, foretold the doom of one and the release of the other. 

Then when Joseph had been two years in prison the LfOrd caused 
Pharaoh to have a remarkable dream which, when submitted to 
all his wise men, none could interpret. Then the chief butler, 
whose life had been saved agreeable to Joseph's interpretation of 
his dream, remembered Joseph and the promise he had made him 
when he left him in prison, and told the king of him, who at once 
had Joseph in his court. Through faith Joseph felt the Spirit and 
His gift of prophecy come upon him as before, and he understood 
the dream and interpreted it with such wisdom that the king and 
all of his wise men believed it was from God. They believed 
Joseph was inspired of God to see those things. Happy for them 
that they did believe. 

Then was all the wisdom of Egypt put to shame. Joseph was 
at once made prime minister of .Egypt. What a wonderful stride! 
A slave, a prisoner, in all a foreigner, yet in a day made governor 
of all Egypt, next to the king in all things. The king said, "There 
is no one so wise as thou art;" therefore, he put the whole busi- 
ness under himself in the hands of Joseph. It was all of Divine 
Providence. 

Here was faith in God, in Joseph as his servant, a great-grand- 
son of Abraham, whom they knew before, and walking in the 
same faith. They believed the word of God spoke by Joseph, and 
began preparing in the seven years of plenty for the seven years 
of famine, which shows that they believed in God and that this 
prophecy was from Him, and would surely come to pass. To 
Pharaoh Joseph was a great missionary, and to all Egypt as well. 
And besides all this Pharoah, and Providence, made his happiness 
more complete by giving him a fair princess for his wife. Ch, 41: 
45. Josephus says she was the daughter of his former master, to 
which opinion agree other writers. 

Now let youth of either sex consider if Joseph had yielded in 
the day of temptation (Ch. 39:7-12), how different would have 
been the results in his life. He would have been ruined, Prov. 
G: 32-35, But by self-denial and maintenance of pure virtue he 
comes to all this happiness. Virtue in either sex is nature's rich- 
est endowment, and no one under any set of circumstances can 
afford to sacrifice it. It is better to die holding virtue than for 
any cause, or in any way, to become impure. 

V/hen any one lays down virtue they are virtually ruined. One 
reason why of all sins, sins against virtue are the hardest to quit, 

9 



258 A STORY OF HUMANITY. 

is because the richest enjoyments of natural life come through 
true virtue in lawful marriage. All the so-called pleasures of vio- 
lating virtue are but the devil's counterfeits, and are sure to bring 
their penalties — are curses all. Then know, O young men, that 
the sources, and the resources, of life's enjoyment are in your- 
selves. Every time, and in any way, you defile yourselves, sin 
against virtue, you are weakening these powers in yourselves; 
then if you ever marry you will bring disappointment and grief 
to your wives, and misery to yourselves; for you will have inca- 
pacitated yourselves to fill the places of husband. This is the 
miserable rock upon which many split. Where many lives, full of 
promise, are wrecked; the victims made wretched all their mortal 
days; and if eternal rewards come within their reach they are 
doubtful from the very weakness they bring upon themselves. 
Though saved by grace, if saved at all, they make it doubly hard 
for themselves. 

The best course for both sexes is to hold virtue tenaciously un- 
til marriage, which is God's protection for virtue, and love and 
wed in youth, and have the happiness of being able to obey that 
scripture which says, "rejoice with the wife of thy youth; and be 
thou always ravished with her love." Prov. 5:18, 19. Then may 
you have that further blessedness of being as the blooming fruit- 
ful vine, and your children as olive plants. Ps. 128:3. Which are 
rich rewards to those who do these duties from their youth up. 

"Joseph was 30 years old when he stood before Pharaoh." Gen. 
41:46. The age when a priest entered upon his public life and 
as did John the Baptist and our blessed Lord. "Joseph went 
through all the Land of Egypt'' and had commissaries appointed 
in every city to have houses built in which to store away all the 
surplus grain of the seven plenteous years for the seven years of 
the coming famine. The officers of the government everywhere 
had the greatest respect for him, and had all his orders carried 
out. His word was as the king's commandment in all the land. 
And besides, they all loved Joseph which made confidence in him 
and obedience to his orders easy. 

In the first seven years from Joseph's prophecy of the famine, 
"the earth brougfit forth by handfuls" (v. 47) and they measured 
and put up the grain until in every city it was so much they left 
off to number any more (v. 49) for the amount was so great. 
And Providence prevented it from spoiling or being injured in any 
way, for the whole thing was of a miraculous nature. 

In the eighth year there was no crop made. No, not in Egypt. 

And now the famine had set in in Canaan, for it was a pastoral 
country, having no great amount of grain at any time. 

Jacob heard there was wheat in Egypt to sell (Ch, 42:1, 2), but 
by what providence he did not know, or hear, for the Lord thought 



A STORY OF HUMANITY. 259 

it best for Jacob not to know of Joseph's whereabouts until 'the 
proper time had come to carry out His purpose. For the same 
reason Joseph was held back from sending any information to the 
sons of Israel. "And Joseph's ten brethren went down to buy 
corn in Egypt." 

He knew thesn as soon as he saw them, but they did not recog- 
nize him. It is easier for a man to recognize his seniors than his 
juniors. Joseph had changed much in these twenty-two years 
from a lad of 17 to a man of 39 years, but his brethren, older than 
himself, had changed but little. Now by wisdom surpassing the 
ordinary wisdom of man the Lord led him to try them for their 
good, under the which conscience was aroused in them after twen- 
ty-two years' sleep. 

A man who once thought he was drowning, said: "the acts of 
his whole life came up before him," as in a moment of time. It 
is a dreadful thing to sin. Those boys now middle aged men felt 
their guilt against their brother Joseph and believed that these 
misfortunes were sent upon them by Providence on that account. 
And said, "We are verily guilty concerning our brother, therefore, 
is this distress come upon us. (v. 21). Joseph, unexpected to them, 
understood what they said to each other, for he had not forgot 
his mother tongue. 

It is strange that Joseph could hold himself back so long before 
making himself known to his brethren. He was enabled no doubt 
of the Lord to wait in self possession until the best time had come 
so as to have the best effect upon them. Then they were com- 
pletely won. Never had men been so surprised as they were at 
that moment. When they saw that it was Joseph, like the apos- 
tles when they sav/ that Jesus was risen from the dead, they v/ere 
filled with great joy. They dreamed not of Joseph being yet alive, 
much less of him being the governor of Egypt. Ch. 45:1-15. 

Now seeing he had become their master, they could but praise 
the Lord, and that for His wonderful providence which thwarted 
their designs in trying to keep his dreams from coming to pass, 
and instead one of them had already come to pass, and the ful- 
fillment of the other in sight, which they now were happy to see. 
This experience was a spiritual benediction to them, henceforth 
they were all good men. 

On this trip, Joseph at the offer of Pharaoh, sent wagons to 
move them and their families, and their father to him in Egypt, 
assuring them that there would be yet five years of famine. 

When Israel heard that Joseph was yet alive his feelings were 
mingled with joy and doubts. At first he dare not believe it, for 
he could not think Joseph would go off without his father's con- 
sent. And he thought surely he did not get lost when he sent him 
from home on that unhappy day when he returned not again — 



260 A STORY OF HUMANITY. 

an(f was ever so sorry to think he sent him off himself. When he 
did receive it as a fact, his heart overflowed with joy. Thought 
how oft he had viewed him in his mind as he was on that day 
twenty-two years ago when he started with gleeful steps to find, 
and to serve his brethren and to hasten back to comfort his lov- 
ing and beloved father, as to where they were, and as to the con- 
dition of the flocks. How good and obedient he was, and how 
merrily he went, though as a lamb to the slaughter, for he knew 
not the danger that was ahead of him, and oft how he had imag- 
ined how he suffered when that vile beast caught him for an 
evening prey. And how he had often wished he could have died 
for him. And now what a wonderful providence is this that didst 
preserve him alive! Joseph alive, was more to him than all the 
honors, and the corn of life in Egpyt! 

He looked at the delicious fruits which Joseph sent, and all the 
dainties, but v/as too happy to eat any of them. Appreciated all 
the valuable presents sent him from Joseph, but thought "my son 
alive is more to me than all these. I. must go to see Joseph be- 
fore I die." Neither could he sleep any that night for thinking of 
Joseph, and praising the Lord for all His mercies. 

The honors and the happiness of Joseph were highly elating to. 
him, but the thought of seeing Joseph himself was more to Israel 
than all these. He believed the word of Joseph brought to him^ 
that the famine should be on the earth yet five years; so he made 
up his mind to leave his home in Canaan, at sacred Hebron, to go 
to Egypt, to Joseph. 



CHAPTER 40. 
Israel Moves to Egypt. 



They had to leave everything which could not be carried with 
them, unsold, for times were too hard to sell. It seems on account 
of the rigor of the famine they had let all their servants go free. 
They had provisions enough to supply their wants on the way, and 
sufficient store for their flocks and herds. 

Poor Dinah, daughter of Leah, sister of the twelve patriarchs, 
ventured away from home too much and happened to a misfortune 
that blighted her fortunes for this life, henceforth she was shut in 
her father's house. She was present at the going forth to Egypt, 
forty-six years old, with no prospects of her affairs ever being 
better, was not numbered with the tribes, had no posterity to in- 
herit her portion of Israel, which no doubt was one of those things 
that bowed Jacob's head with grief. 



A STORY OF HUMANITY. 261 

Israel took up his journey from Hebron to go into Egypt. 
Stopped at Beersheba and spent a night there, where he received 
communications from Heaven; offered sacrifices on Abraham's 
altar, which had not lost its sanctity nor its power. Both Abra- 
ham and Isaac were oft blessed at it, though now unseen by any 
on earth, were silent witnesses to those preceedings and rejoiced 
over Jacob's blessings now received on this sacred spot. The 
Lord apeared unto him that night and said, "Jacob, Jacob," Ch. 
46:1-7. He knew that voice. He had heard it before. It was 
from this very spot he started on his famous trip to Padan Aram. 
Now the Lord encourages him to go to Egypt, promises to go 
with him, that there he should embrace Joseph and that his pos- 
terity should come again and possess Canaan as He had promised 
to his fathers. 

Judah went on ahead of the rest to inform Joseph of the ap- 
proach of his father. Joseph went out in his chariot to meet 
them, and especially his father. At this meeting Jacob was so 
overpowered by his emotions he could hardly bear it; said, "Now 
let me die since I have seen thy face, because thou art yet alive." 
Joseph also was very much affected. So was Leah, who was 
very happy to see him again. She loved him as a mother, for she 
had cared for him in childhood from the death of his own mother. 
Bilhah and Zilpah were happy also to see him again. So were all 
of them who could remember him, and Joseph was very happy to 
see them all again. He could not help feeling a little partial, 
though, towards Benjamin for his mother's sake; and above all 
they were so thankful that a good Providence had permitted them 
all to live to meet on earth again. There had not been a single 
death among them except the two unfortunate sons of Judah, who 
perished. Ch. 38:7, 10, 

It was a time of spiritual rejoicing. The heavens were moved 
on account of the purposes of God being fulfilled, Abraham and 
Sarah, Isaac and Rebecca, Rachel and Deborah rejoiced in spirit 
with them, but not more than did the Son of God Himself as they 
feasted upon Joseph's bounty, he though unconscious of any des- 
ert. So it was the good Providence of the Son of God that brought 
It all to pass, and He was happier then than Joseph, the instru- 
ment, could be, and this happy meeting was in the land of Miz- 
riam. Many are the sacred ties that bind these two famous peo- 
ples and their countries together in historic interest. 

They spread their tents in Goshen, the best part of the whole 
land for pasturage. Here Joseph used a little diplomacy; "Say 
to Pharaoh we have been keepers of cattle all our lives," which 
was true. "For every shepherd is an abomination unto the Egypt- 
ians." (34th verse). Joseph had respected this prejudice once 
before (Ch, 43:32), for there it is shown that the Egyptians would 



262 A BTOBY OF HUMANITY. 

not eat with Hebrews because they were called shepherds. Moses 
also respected it as is seen in Ex. 8:26. "Lo, shall we sacrifice 
the abomination of the Egyptians before their eyes, and will they 
not stone us?" From hating shepherds they had become to hate 
/ X sheep,- too. Now these passages show plainly that the conquest 
of Egypt by the shepherds and their reign over the Egyptians and 
their expulsion from lEgypt were before Moses' and Joseph's days. 
It shows, too, that they felt under great obligation to Joseph to 
overcome that hatred of shepherds so as to take the Hebrews in 
among them. And when the Egyptian government lost sight of 
that obligation to Joseph it went to persecuting the Hebrews 
among them pursuant to the old hatred of shepherds. 

On a suitable day Joseph brought his father and several of his 
brethren before Pharaoh, who received them kindly and honora- 
bly for Joseph's sake. Now Joseph had not taken time fro'm his 
official duties to tell them his history since he had been as lost 
to them, but the king tells it to them now as it is written, which 
caused them to love Joseph the more and to appreciate his great 
work more highly. Pharaoh said, "Under God we owe our lives 
and all we have to Joseph," and gave them the warmest welcome 
to all Egypt. Now Israel was the more assured that those things 
he had grieved about so much had turned out to be his greatest 
blessings. So it is often with us all, the things which grieve us 
most, which we think are against us, are for us working in their 
influence for our good. 

It is worthy of note that the Egyptians believed in God when 
Joseph was brought into Eigypt, and more when all Israel moved 
into their country than before. It certainly was pure faith, not 
in fate, not in supposed deities, but in the God of Creation and of 
nature — Providence — that led them to begin and to continue 
through the seven years of plenty to lay up in store for the seven 
years of famine. Otherwise minded they would have let that sur- 
plus go to waste and have perished when the famine came. So it 
is with those who now, in spiritual things, are wise, as they sup- 
pose, above what is taught in the Bible. At that time the true 
faith lived in the hearts of many persons in all of the nations and 
tribes of mankind. 

In the land of Goshen the race of Israel was nourished by Jo- 
seph for the five years of famine yet to come, free of all charges 
from him or the government either. Pharaoh and all his people 
were willing to do this for they owed it, through Providence, all 
to Joseph; and Joseph was a friend to the king and to all the peo- 
ple. He never tried to use his great influence to rival Pharaoh. 

By Joseph's advice the corn was sold all the time at the old 
price, and the money turned into the public treasury. When the 
cattle, next to the money, failed their land wag» sold to the gov- 



A STORY OF HUMAJ^ITY. 268 

ernment for bread. Thus all the property of the Egyptians fell 
into the hands of the government, which gave Egypt precedence 
over all nations at that time and for years to come. 

When but one year more of the time of famine remained Joseph, 
with perfect faith in the primal prophecy, furnished seed to all 
the people to sow, and they with like faith in the word of God as 
spoke by Joseph sowed for the next year's harvest, as with equal 
faith they had not sown for the last seven years, and reaped the 
happiest results. So did the other nations get seed from Egypt 
to sow, and reaped a bountiful harvest the eighth year, and were 
knit together in faith in Providence and in such brotherliness as 
they had not been for a long while before, which continued in 
Egypt all the days of Joseph, if not in other countries, and until 
a king rose who knew not Joseph. 

Henceforth it was a law in Egypt to pay one-fifth of all that 
was made in the land, except the priests, for they did not have to 
give up their lands, and the Israelites, whose lands were given to 
them at first for Joseph's sake, to the government every year as 
rent. And strange to say, it virtually became a law in Israel, too, 
for when they paid a tenth of all that was made every year, and 
with all other offerings, as alms, charities, hospitalities, benevo- 
lences, it is said to have amounted to another tithe. 

This law in Israel was of the Lord, by Moses, that in Egypt by 
the wise statesmanship of Joseph, but in Egypt they paid no other 
tax, and in Israel it covered all for civil as well as for religious 
purposes. And while adhering to this system both peoples were 
prosperous and happy. If Joseph and Moses were not inspired 
they certainly were wise in legislation and statemanship. The 
more they are studied the more are they appreciated. Unto this 
day the world is greatly indebted to them. 

Had it not been for this prophetic foresight and previous pre- 
paration mankind would have perished out during that seven 
years of sore and general famine as described in the sacred his- 
tory. But in this providential way there was grain enough pro- 
duced and laid by in store for all then living to keep them alive 
for seven years, and likewise their domestic animals. There is 
much more in it than most people seem to think. 

The Divine cause of it is not given, but two reasons are appa- 
rent. One is: The Lord was making a book for us, and thus 
originated much important material to go into its composition. 
The other is, that it was sent to rebuke men for sabaism, which 
according to the Bible and late discoveries prevailed more or less 
then, and perhaps no other form of idolatry, as fetichism, ances- 
tral and. animal worship, as nothing is said of them this early in 
the Bible, nor any evidence found in the ruins excavated of 
them this early was prevailing then. Sabaism claimed that they 



264 A STORY OF HUMANITY. 

owed their fruitful seasons to the sun, moon and stars, and that 
mankind ought to worship them. This seven years' famine showed 
that the sun, moon and stars could not bless them with fruitful 
seasons; that all are dependant upon divine Providence. The 
whole human race was certainly convinced of it then, and bene- 
fited by it. 

It is a reasonable conclusion that only a small part compara- 
tively of Asia, Africa and Europe, were then occupied by man, 
and that the famine was upon all lands inhabited by him. We 
know not that any living creature died for lack of food. The sur- 
rounding peoples went to Egypt for grain for themselves and 
their domestic animals. Thus the Lord preserved alive some at 
least of the posterities of Ham, Shem and Japheth, and their ani- 
mals, if not all of them from starvation. 

The famine in Egypt must have been caused by there being no 
rise in the river Nile for those seven years. Then it must have 
been dry weather the whole of those years on the tributaries of 
the Nile. It feeds from a very wide district. So all those coun- 
tries which help to support it were in drought that long. So na- 
ture comes forward to witness with the sacred text on the extent 
of the famine that far. Perhaps while the drought prevented the 
rise in the Blue Nile; yea, perhaps dried it up, the increased heat 
melted out all the snow and ice on the heads of the White Nile, 
which is the supply of Egypt for water in dry seasons; and per- 
haps the same was true in other mountain sections. The greater 
heat caused by so great lack of moisture in the plains would 
cause the snow and ice to melt farther off in these providential 
reservoirs for such extreme needs of life in the earth, and shows 
us more clearly the helpfulness of this Divine arrangement in> 
nature for the support of life at such a time as this. So from 
natural causes Joseph's famine must have been wide-spread. 

Nor can prayer prevent a famine. Abram, the called of God, 
had to endure or flee from one soon after he came to Cannan, 
and here the prince of prayer had to move before the furious face 
of a famine. Neither will steamships and railroads stop a famine. 
If modern improvements can prevent them, then why do the mod- 
erns experience them in Asia and Europe? Perhaps the monopo- 
lies will bring a famine here if they are allowed to go on. 

Men may thing this is the cause, or it is that, but the Almighty 
is above all causes in nature, and guides them to work out His 
purposes. That is according to the Bible, and there is no intelli- 
gence anywhere that contradicts the Bible, Some may think the;^ 
have thought of something which contradicts the Bible, but more 
perfect knowledge will show that it does not. The Bible declares 
that the Lord sends these things on account of the sins of man- 



A STORY OF HUMANITY. 265 

kind, and such is the situation that the righteous suffer in them 
as well as others. 

In the days of the patriarchs the world was as in childhood, 
and the Lord taught the people as by object lessons. This famine 
was one of them. It was read all over the habitable earth (Gen. 
.41:57), was warning and instruction to all, showed that it was of 
no use to depend upon the sun, moon and stars, the gods of the 
idolators of that age, but that the dependence of all was in Divine 
Providence. The famine of all else increased faith in the Almighty 
and drew all peoples closer together in love. It was a time of peace 
generally throughout the earth. The faith and piety of Egypt im- 
pressed all others, for as they bought of them they told them the 
whole story of the famine, and of their wonderful preparations for 
it by being warned of God by the prophecy of Joseph, the wise 
and pious Hebrew. 

When I first read of the Children of Israel leaving Egypt as 
they did to go to Canaan, I thought if I had been there I would 
have gone with them. So some think if they had been present 
when Christ was on earth doing His wonderful works they would 
have followed Him. But our office and relation to the evidence is 
higher than of those then present as the supreme court is to the 
evidence brought before them in writing than the court whence it 
came. As the lower court has under examination personal wit- 
nesses in the case, hears the personal testimony, so was it with 
those who lived in Moses' day and when Christ was personally 
present among men. But as the supreme court has only the writ- 
ten evidence on any case from below, so we have only the writ- 
ten evidence from those judges who saw or heard the personal 
testimony on those things recorded in the Bible. We, therefore, 
have a higher relation to the evidence than did those who heard 
the witnesses themselves. And to believe without miracles is a 
higher exercise of mind than to believe through miracles. We 
should be able now to believe without object lessons. But in ad- 
dition to all the evidence written in the Bible every one born of 
the Spirit has a witness in himself, which is quite miraculous. 
Such a one knows what he has experienced. 



CHAPTER 41. 
Israel in Egypt. 



Jacob was 130 years old when he moved to Egypt, lived other 
seventeen years. But before he left Canaan he feared he would 
not live to make the trip, so weak and feeble had he become from 



266 A STORY OF HUMANITY, 

trouble. In old age there are fears in the way of decrepitude (Eel. 
12:5) and troubles in mind or heart increase the natural fears 
and weakness of age. 

We are not informed as to the time of Leah's death, but it must 
have been during this period in Israel's home in Goshen. He 
brought her and interred her remains in Machpelah (Gen. 49:31), 
and his last request of Joseph and his brethren was that his own 
weary flesh might rest there, too. He did not choose to be sepa- 
rate from these to lie beside his first loved in Bethlehem. Per- 
haps these long years, so often tilled with trouble and Leah's help 
and faithfulness, had completely won his heart to her, and he 
chose to lie with her in death. 

If a man has a good business woman, with health and, trueness, 
for his wife, if pretty or ill favored, he is fortunate. Many a time 
a man is in love with one through fancy only, refusing all others 
for her, yet if he could get her it might be a life strain on him, 
for the fineness of texture in her, which he so much admires, con- 
stitutes her too frail, perhaps, for life's offices, while a woman 
less fine by nature, in appearance less sweet, with better physical 
constitution and health, equally qualified in mind and heart, would 
bring him more constant happiness. It is fortunate in either sex 
to have an industrious, healthy, business companion. Beauty and 
personal charms are often misleading. Dean Swift's rule was to 
take the one whose conversation pleased him most, yet he made 
an unhappy choice. 

The wisest of men have sometimes made the worst selections 
for wives. I have thought it was because they didn't study that 
subject as much as they did some others. After all no man is 
great in all things, neither is anj^ woman great in all respects. 
All have their weaknesses and imperfections. Perhaps every one 
can be great in some particular pursuit if genius is taxed and 
perseveres. 

After the death of Leah there were no other events to disturb 
the happiness of Jacob. The remainder of his life was serene, 
like the natural glory of a setting eve without clouds. Bilhah and 
Zilpah outlived him and did the kind offices of age for him. 

Now he has the good man's, the patriarch's, premonition that 
the end of his earthly days is near. First of all he calls for Jo- 
seph to deliver to him, not only messages of love, but also of "great 
national importance to Israel in the far-off future. Israel then 
bowed his head upon his bed. After a few days of quiet rest he 
recovered for a short while. Afterward Joseph was told that his 
father was sick. This is the first sickness recorded in the Bible, 

Joseph took his two sons to his father for the patriarch's bless- 
ing before he should die. Israel's eyes were dim by reason of age. 
He put his left hand upon the firstborn and his right upon the 
head of the younger, guided by prophecy in doing so, for the 



A STORY OF HUMANITY. 267 

younger was to become the greater people, which, came to pass a^ 
Jacob then predicted.' Joseph, thinking it a mistake, tried to 
change his father's hands, when Jacob said: "I know it, my son, I 
know it, but the younger shall be the greater." Jacob adopted 
them as his own sons (Gen. 48:15-22), which was agreeable to God's 
own purpose, as is shown in the distribution of the land of Canaan 
by Joshua, who was Joseph's great son, though not partial to any. 

Sometime after this he called for all of his sons to come to- 
gether to him to receive a father's final counsel and the patri- 
arch's blessings upon themselves and posterities, the last favor 
he could bestow upon them. Ch. 49. A favor it was, highly ap- 
preciated by them all, for it was a Divine prophecy and all of it 
was duly fulfilled, by and by, before all Israel. 

By the Spirit liberally given to him in that hour he pronounced 
appropriate blessings and characteristic prosperity upon each of 
them, showing unto this day that he had from God the real gift of 
prophecy. In this, like a prophet of God, he did not spare but 
reminded them of their faults and showed that they would have 
to suffer for their sins. The blessings, though some of them were 
signally severe, gave pleasure and full satisfaction to all of them. 
No man ever disposed of an estate more satisfactorily. It was 
prophecy following in the line of God's blessings upon each tribe, 
as in the New Testament, according to their several ability. Matt. 
25:15. In this final counsel Jacob had more of the spirit of proph- 
ecy than had Isaac or Abraham. 

Now Israel knew he must soon die. He longed daily to go to 
God and to the loved companions of former days, to be gathered 
unto his fathers. So when he was done speaking he gathered up 
his feet into his bed, having sat upon the side of it to deliver this 
long address to them, the spirit of God sustaining him until he 
had done this last work for heaven and earth according to the 
will of the Lord. Happy is every one who is so favored of Him. 

Calmly, heroically he yielded up the ghost, and was gathered 
unto his people. As soon as he opened his eyes upon the eternal 
world the first object he saw was his own beautiful, beloved Ra- 
chel, more beautiful than she ever was on earth, close by his side. 
Quite as close was Leah. His mother also, and near by was his 
old, faithful nurse, who cared for him when he was a child, loved 
him, called him "her boy," was devoted to him as a mother true, 
good Deborah. She was happiest when helping others. O what 
greetings they had for this new conqueror I These four pinioned 
ones tried to show the man of 147 years hov/ to fly. But Israel 
could not fly at first. His soul had been bowed so much with sor- 
rows and heavy grief it seemed to make him clumsy. Again he 
spread his newly pinioned wings, though quite near the earth, 
still he fell, -But Israel like, he tried it again. I knew he would 
make it though, for he never failed in any of his undertakings. 



268 A STORY OF HUMANITY. 

Now he went. But they saw him careening and quickly spread 
their well-used wings under his. After a few more strokes he 
caught the lick, and away they went. 

The marshaled hosts clapped their hands for joy as he ap- 
proached the gates of glory. Rank after rank saluted him as he 
advanced to the throne. The Son of God rose from His honored 
seat and embraced him, and said: "Israel, that was a hard tussle 
thou gavest me that night at Penuel, but I have loved thee only 
better since that night's struggle. Ever since that victory thou 
hast been a prince with God and with men and hast prevailed. It 
is true thou didst wrong sometimes, but thy repentance was always 
deep and true. I forgave it all, all for the sake of the blood which 
is to be spilt as from the foundation of the world, and the head 
of the tribes shall have a high seat among us." Then all the 
ranks of heaven gladly did him high honor. 

But how different on earth! "Joseph fell upon his father's face 
and wept upon him, and kissed him,'' and all the rest wept greatly 
and mourned deeply. He fell in the midst of his children and 
children's children, and they all felt the bereavement as when 
loving ties are sundered. 

Joseph had the physicians to embalm him, which took forty 
days, and the Egj^ptians mourned for him seventy days, for they 
thought he was a mighty prince and a great prophet, which was 
true in both aspects of his character. 

When the days of mourning were past Joseph got permission 
from Pharoah to go with his remains to Canaan to their national 
burying place for interment. A very great train, with solemn, 
reverent tread, went up from Egypt, all the honor and the chiv- 
alry of the land, with all Israelites who could go. They mourned 
seven days in the land of Canaan. The Canaanites were so im- 
pressed with the train and the intense grief they called it Abel- 
Mizriam — a grievous mourning of the Egyptians. They knew it 
was for the Hebrew prince, son of Isaac, son of Abraham, that 
used to live among them, who retr-eated from the seven years' 
famine to his son, the governor of Egypt, while they remained 
and bought corn from him in Egypt in those years. He was highly 
respected by them also as a good man, as a prophet, and as a 
great patriarch. 

Thou father of patriarchs, now thy work on earth is done, enter 
thou into thy long rest! For all thy prosperity how can we mor- 
tals account! unless, then, for such as thou, was suspended, one 
of heaven's laws. 

Now after the death of their father Joseph's brethren, except 
Benjamin, came to him to persuade him not to afflict them on 
account of the evil they did him in his youth, all of which was 
unnecessary, and further, it made Joseph weep. He was sorry 
they so misunderstood his heart and true character. He was alto- 



A STORY OF HUMANITY. 269 

gether a different man from that. They had not yet discovered 
the depth of his goodness. But guilt makes a man afraid even 
when there is no danger in the sight of men. "The wicked flee 
when no man pursueth." Prov. 28:1. Yet Providence pursues 
them, and will overtake them. They fell at his feet and begged 
his pardon, another fulfillment of his youthful dreams, which were 
prophetic. 

Here they grew better by the good examples of Joseph, were 
all melted into softness of heart and welded together faster than 
ever before. He comforted them and assured them that they should 
not be hurt by him in any way, and he befriended them and 
helped them as long as he lived. They all outlived him and were 
happy while he lived, which was until fifty-four years after the 
death of Jacob. And those were days of peace and prosperity in 
Goshen and all Egj'pt. 

Then as a prophet, which he truly was, this great statesman, 
governor and patriarch, saw by premonitions from God that his 
time on earth was near its end. In that day the spirit of prophecy 
came afresh upon him, and he predicted his own death, the return 
of all Israel to Canaan, and arranged with them for his own em- 
balmed remains to be carried in that departure and buried in 
Canaan on his own soil. For the present he was willing for his 
wife to keep them in Egypt after the manner of her people, but 
knowing she would be with him in heaven long before that day 
should come, and foreseeing their removal to Canaan, henceforth 
he wanted his bones to rest among his own tribe in the land of 
Israel. Gen. 50:24-26; Heb. 11:22. 

When he was dying heaven was open to his view and the angel 
guards were standing around. Nearby and more tenderly stood 
his mother and step-mother, but none nearer than good Deborah, 
his devoted nurse in childhood's day; nor more tender than she, 
anxious to serve him best of all. This last, to him, a happy sur- 
prise, but she kindly said: "Many times have I been with thee, in 
the pit, on the way to bondage, in Potiphar's service, and when 
thou wert tempted I helped thee to bear it and to shun the temp- 
ter, and suggested to thy great mind the thought, how can I this 
great wickedness do and that after so great favors, too; how can 
I all His mercies forget, how can I sin against God? and when 
over that temptation thou didst triumph all heaven rejoiced. Of 
all thy future greatness it was the turning point. Much was 
pending upon that act. It was the greatest deed of thy great life. 
It brought more joy to heaven than all the great deeds in Egypt's 
realm. In short, a\l thy future trembled in the balance till that 
thou didst decide, then thy greatness was confirmed." Gen. 49:4, 
and 35:22. 

In rapid flight they moved on to glory. Nor had they gone very 
far before they met Israel on the way to greet his best son, and a 



270 A STORY OF HUMANITY. 

great meeting it was. Thougli while he would not detain him a 
moment from heaven, yet he must be allowed to embrace him 
once, and all the way to heaven he was greeted by Hebrew kind- 
red and Egyptian friends, for Joseph had been the means of 
saving many Egyptian souls as well as Hebrew. All heaven was 
in readiness to receive this great soul of Israel's race. Never one 
more pure had gone up since the translation of Enoch. As he ap- 
proached the mighty Son of God leaped from His throne and em- 
braced him, for He loved him much. Joseph, in his character and 
work, was made more like unto the Son of God in what His future 
life and work on earth was to be than any man who ever lived 
before. It were a needless task for me to tell you that he was 
highly honored by all the ranks of heaven. 

The days of Egypt's glory dates back to the days of Joseph. 
Contact with the Hebrews carried them to their highest degree of 
learning, of art and of "religion. Their works of renown were 
wrought in that age, and it produced one of the greatest historic 
characters that ever flourished in this world before the days of 
John the Baptist; nor could he have been what he was without 
Divine inspiration. Neither can any other nation boast of such an 
illustrious founder as the nation of Israel had in Moses. 

When they had been in Egypt 100 years a new dynasty came to 
the throne. This Pharaoh became uneasy for fear the Hebrew race 
might in time of war become an ally against the Egyptians, a 
trouble only in imagination. Such a war never came, from the 
which excuse he undertook to weaken them by heavy burdens. 
But the Lord blessed them all the more. They built treasure cities 
in which to store away the products of Hebrew labor; yet more 
and more did Providence cause the Hebrews to increase in num- 
bers until the king was so jealous of them he resolved to reduce 
them by destroying their males as they were born, and so com- 
manded. But His Providence protected them against the king's 
commandment, when the king threatens to punish his servants for 
neglect of duty. But it comes to pass that the Lord blesses those 
Egyptians who fear Him more than they do Pharaoh, which en- 
rages him against them, and more against the Hebrews. Where- 
upon he charges all his people to cast every male child born 
henceforth to the Hebrews into the river. But the God of Israel 
does not suffer it to be done. No historian can prove that any of 
them were really drowned. Of course the Hebrews feared these 
laws, but as far as possible shielded their little fellows, and the 
Lord thwarted the king's design. 

But why did the Lord suffer His people enslaved?, It seems to 
be one of those hidden kind of Divine purposes for which no rea- 
sons are assigned, as the persecutions of the Christians. As God 
said to Pharaoh: "For this purpose have I raised thee up.'' Ex. 
9:16. No other cause than His own glory, and the general and 



A STORY OF HUMANITY. 27L 

lasting good of the whole race, can we see for allowing his peo- 
ple to be enslaved. He told Abraham (Gen. 15:13) that this 
slavery should befall them, but did not give the reasons why they 
should suffer, but showed that it should work out an important 
result. As Joseph said of his own afflictions at the hands of his 
ten older brothers, "Ye thought evil against me, but God meant it 
unto good to bring to pass, as it is this day, to save much people 
alive." Gen. 50:20. So He now lets Israel be found, as it were, 
forsaken of Him "for a little moment.'' The Egyptians had be- 
come wicked, the Lord let them punish themselves. iWhile it is 
not stated that the children of Israel had done anything wrong, 
but it is clearly seen that Providence was with them working out 
a purpose for their good and of all others that will learn good by 
His works with them. 

In making a great man for great things Providence carries him 
through many severe trials to the better prepare him for what He 
wants him to be and to do. So here the Lord was preparing a 
people to become the most important nation that had ever been or 
ever should be in the world, and this experience in its childhood 
and youth was very helpful discipline. They could not see it then, 
but the wise among them saw it afterward, and it did their nation 
good throughout their generations; was frequently referred to by 
their politicians, rulers, warriors and prophets to inspire their 
people with faith in that God who was with their forefathers in 
their bondage and in their struggles for their happy nationality. 
He had brought them unto it with all its blessings, and to quicken 
their courage and love of God and love of their country. The glory 
of God in the good of all mankind' is the only thought that solves 
the causal question. 



CHAPTER 42. 
Job's Place In History. 



The book of Genesis ends with the death of Joseph, 1635 B. C, 
The book of Exodus begins 1706 B. €., when Jacob moved into 
Egypt. The date of the exodus was 1491 B. €. So Israel was in 
Egypt 215 years; in bondage 115 years perhaps. From the date 
in Genesis 15:13, 1921 B. C, to the exodus was 430 years. Gal, 
3:17. Moses was 80 years old at the exodus, which makes his 
birth 1571 B. C., and himself 51 years old at the date of the book 
of Job, 1520 B. C. From the death of Joseph to the date of the 
book of Job was 115 years, and to the exodus 144 years. If Job 
had been 40 years of age at Joseph's death he would have been 
contemporary with Moses when Moses was living in Midian, for 



h 



272 A 8T0RY OF HUMANITY. 

lie lived 140 years after his great trial and must have been 40 or 
more when it began; so Job must have lived 180 years or more, 
and would have been alive when Moses dwelt in Midian, which 
brings his illustrious life between the death of Joseph and the call 
of Moses to deliver Israel, which I believe is his place in history. 

Therefore, when Moses pastured flocks of Jethro around Horeb, 
Job, the ruler of the land of Uz, east of Horeb, had numerous 
flocks and herds ranging in limitless freedom in all those grazing 
territories and no doubt but his men and Jethro's often met to- 
gether. Job lived east of the land of Canaan and west of the river 
Euphrates. His greatness must have been known to the ruler of 
Midian and to Pharaoh, for four peoples are represented as having 
each a prince of their own to visit Job in his affliction, his mis- 
fortunes, then, would be known to others as well. Traveling trad- 
ers were then passing through all those countries to Egypt, back 
and forth. Under such circumstances Job and Moses would be 
familiar with each other. Moses was 40 years old when he came 
to live in Midian. I think from the chronology, Job certainly was 
living then. So Moses had easy access to all the information re- 
corded in the book of Job. 

The style of the book is patriarchal. Its statements of prevail- 
ing customs at that time are patriarchal. The religious charac- 
teristics of the book are patriarchal. The expressions of God (Ch. 
1:6 and 2:1) is proof of antiquity; it is nowhere else used, only in 
Gen. 6:2, until it is restored in the New Testament. Christ is the 
Restorer. When the temporary is removed we go back to first 
principles (Gal, 3:17-19.) The book of Job is patriarchal, and Job 
certainly belonged to the partriarchal age. In this respect Gene- 
sis and Job are different from all the other books of the Bible; 
and together, or singly, they do great credit to that age of the 
world, in history, in literature, in theology and practical religion. 
It is evident that a new order of administration in religious affairs 
set in in the beginning of the Christian era; it is equally clear 
that a new order of things in religious matters set in from the 
exodus of Israel out of Egypt. All before that was patriarchal, 
and I think Job was the last great character in that dispensation. 
But the last and highest stride of that dispensation was to pro- 
duce a Moses to bring in the then new dispensation; nor did the 
Mosaic dispensation end until it had produced a John the Baptist 
to prepare his generation to meet the Son of God — its climax, its 
culmination, the end of all its best purposes. 

The facts contained in Genesis are older, of course, than those 
in Job; yet as to which was arranged first in its present form we 
have no means of knowing. It may be that Moses wrote or re- 
arranged them while in the land of Midian — a period of 40 years — • 
for what better opportunity had he. Perhaps that was his main 
work while in his refuge from public life. He was in a favorable 



t 



A STORY OF HUMANITY. 273 

situation for such a work. Those in the book of Job were then 
new, if not already known to him and within easy reach of him; 
those in Genesis had already been written no doubt, and perhaps 
those in Job, too, but they were in possession of the Israelites, if 
written; and as these two books are found in the Hebrew and in 
the possession of the Israelites, they must have been first written 
in the Hebrew and by that race, which I think was the first lan- 
guage, and the first peculiarities of the human race are better 
preserved in the Israelites than in any other branch of the human 
family. 

If Moses did it then, or at any other time, inspiration helped 
him as he had need in either. It is highly probable that writing 
and book-making prevailed among them before Job's day. In the 
19:23, he says: "Oh that my words were now written! Oh that 
they were printed in a book!" And in the 31:35, he wishes his 
"adversary had written a book." These expressions show that 
the arts of writing and of printing in some form, and some kind 
of books, were then known. Now this was 1520 years B. C. and 29 
years before the exodus. If at so early a date writing, printing 
and books are mentioned so familiarly, it is because they existed 
before. 

When the Lord wrote with His finger, or power, or skill, the 
ten commandments, perhaps in the presence of Moses on Sinai, 
that Moses could read, if not write then, is presumed. And when 
the Lord required him to copy them it must be the more presumed 
that he could write, as could Daniel and St. John, and many 
others when the Lord commanded them to write. No doubt but 
Moses could write in Egyptian or Hebrew either, as Joseph could 
converse in both. Gen. 42:23. 

Josephus says that Miriam composed a song at the Red Sea 
(Ex. 15:20, 21). It must have been at that, by inspiration, for 
how could they have sung it so well without a ballad for the 
choirs to use in that happy procession of patriotic females, whose 
freedom was now confirmed, in a miraculous manner, and the 
spirit of God helped in their praises of Him. Moses and his sis- 
ter, the prophetess, must have had that triumphant martial song 
in writing, and aside from inspiration it bespeaks good literary 
ability. 

It is presumable that Moses could write before he received the 
ten commandments (Ex. 24:4-18), and must have been a ready 
hand with the pen (Ps. 45), to have written all the Lord told him 
in this previous discourse, in the space of time between these two 
ascents upon Sinai. In this ascent he remained "forty days and 
forty nights'' without intermission. Of course human nature in 
its own strength could not stand such a strain; the Lord, there- 
fore, sustained his nature, as he does every one He calls to do a 
work He wants done, during which period Moses did not need 



274 A STORY OF HUMANITY. 

sleep nor food nor drink. The last meal he took was made to 
answer every purpose for the whole time for his work without a 
recess; as when the clothes the children of Israel wore out of 
Egypt, with their shoes, were caused to last them all the way, 
for forty years, to Canaan. Deut. 29:5 and 8:4. 

It was the Son of God with Moses in the Mount. The govern- 
ment of heaven went on all the same in His absence. He was 
detailed from the throne to do this special work at that time, not 
for Israel alone, but for all mankind. At the close of this period 
the Lord gave him the ten commandments graven on hewn stones, 
written on both sides, in the Hebrew language. But when Moses 
descended from the Mount in excitement he dropped them and 
they brake. Ex. 32:19. What a pity! I would be so glad to see 
them now! 

Afterward the Lord rewrote them on two tables of stone hewn 
by Moses, as he who breaks the law has to work the harder. Ex. 
34:1, 4, 28. And these are the tables of testimony which Moses 
deposited in the ark of the covenant, in the holy of holies, under 
the golden mercy seat, overshadowed by angels' wings and under 
angelic gaze (1 Peter 12), as upon a law broken by man and 
mended in Christ, the Restorer of the great breach, whose blood 
is the true covering of mercy for repentant, believing man. 1 
John 2:1, 2. 

Let us observe that this whole account proceeds upon the pre- 
sumption that Moses could write in Hebrew before the Lord called 
Him to this great work. That learning he doubtless had acquired 
in Pharaoh's court the first forty years of his life, and that happy 
experience he had in Midian another forty years were sanctified 
of God for the high and holy uses he was called to put them to. 
ipor the splendid knowledge, the sublime faith and the happy spir- 
itual experience he had when he left Egypt (Heb. 11:24-27), as 
guided by the invisible presence of God to Midian, during forty 
years of pious culture, now called of God at the ripe age of 80 
years, with his recent wonderful experiences in delivering Israel, 
he is well qualified for a work so grand, so great, so lasting and 
so world-wide as is now given him to do. Truly tlie great name 
and the great fame predicted of God as accruing to Himself is 
fulfilled and his "servant Moses" shares it with Him (Ex. 
14:17-18), and the refusal of such honors as were offered him in 
Num. 14 11-20 was the greatest act of Moses. 

At the age of 80 years, being mellowed and well prepared by 
rich experience, the Lord called him to that great work of his 
life, which in a way unknown to Moses He had been preparing 
him for all the while. From this time, if not before, he possessed 
a very high degree of inspiration, as he had need for so great a 
work. God commanded him to write, and such writing no man 
ever did before nor since, except by the same source and equal 



A STORY OF HUMANITY. 275 

degree of inspiration. There are no grander, none more sublime, 
even- in the Testaments of God than were written by Moses. And 
who was so well prepared as he to write all that he himself had 
been concerned in before he was commanded at Sinai to write 
those there specified. Much of the history of the Israelites was 
known to him by experience and observation, and much besides 
so recent to his time it was in easy reach of him. If he was not 
the original scribe to the facts he doubtless arranged them as we 
have them. It may be, however, that Exodus was written first, 
and the Lord had Moses to write Genesis and Job afterward or to 
give them the order they have since had. And the others that 
bear his name, it appears, he could have written in the last forty 
years of his life; and further, he may not have been sufficiently 
qualified to write Genesis and Job before he received that fulness 
of revelation given him at Sinai. 

I do not think there are but a few passages in them added, by 
way of explanation, after his death; as the last which states his 
death, and this, "Now the man Moses was very meek." But on 
the other hand, how much more the Lord may have told him than 
what he wrote no man knoweth. Daniel, Paul and John each 
received more than they wrote, so it may have been with Moses. 

It is highly probable that there were records of events, with 
dates and genealogies, in writing as well as verbal traditions, kept 
sacredly by Adam, Enoch, Noah, Shem, Abraham, Isaac, Jacob 
and his descendants and Job, and many others, from all of which 
he was helped in arranging the facts embraced in that superbly 
splendid book of Genesis; and there was plenary inspiration from 
the spirit of God superintending it all. And how much may have 
heen told him directly from heaven we have no means of knowing. 
In the same way he may have received the material for that most 
excellent book of Job. The fact that Genesis from the days of 
Moses was appended to those he was known to write, if they did 
not know that he wrote Genesis, is strong proof that he did write 
Genesis, and the probabilities are in favor of him being the author 
or compiler of the book of Job. 

Some think that Job's land was east of that wilderness whence 
Moses wrote while he was the commander of the host of Israel 
from Egypt to Canaan, which brings them into closer touch with 
the Midianites and Egyptians and of easier access to Moses while 
he kept Jethro's flocks, from which country came Moses' father-in- 
law to Moses at Sinai on a very interesting visit, who was him- 
self a worshiper of God. Ex. 18:1-27. He staid a long while with 
Moses and. Moses asked help of him, as he was familiar with all 
the route Israel had to travel, which would bring them much 
nearer to the land of Uz, even if it was farther east. 

I rather think that Job was of Padan-Aram, not of Abraham's 
descendants, but of his kindred, a Hebrew of Heber. Job is called 



276 A STORY OF HUMANITY. 

the greatest man of all the east, while Abraham is called the 
righteous man from the east; and it is said that some of Job's 
prec«pts are found in the Chaldean doctrine. Job and his sons 
lived in houses, were tillers of the soil as well as raisers and 
tenders of flocks and herds, and were in reach of the Chaldeans 
as well as near to the wilderness. Job is a Shemitic name, so is 
Buz, and OBuzite, mentioned in the book of Job, is Shenitic. Job 
was the next great teacher and conservator of the true religion in 
the east after Jacob left it, and after Jacob moved back to Canaan 
his people moved into the land of Uz, where Job was born, and 
became its priest and ruler. 

His allusion to the worship of the sun and moon in 31:26-28, is 
in proof of that form of idolatry prevailing to some extent in his 
country at that time, brought by his people from farther east, 
where it existed even in the time of Abraham, and his longevity 
would make him quite patriarchal. I think his true place, as to 
time, is between the twelve patriarchs of Israel and Moses. So 
while the true light is dimmed in the west by Israel being in 
bondage it shines forth in the east through the teaching and ex- 
amples of Job, and he is the connecting link in the religious patri- 
archs between the twelve and Moses. It shows that the one faith 
prevailed in Job as did in all the rest of them without a gap from 
Adam to Moses. The faith in the east and in the west found a 
unit in Job and Moses. The patriarchal dispensation ended in 
Job, its grandest subject, while the Levitical began in Moses. The 
text says Job lived after his great trial 140 years. So all of his 
eventful life filled up, no doubt, the period of Israel's bondage, 
under the Pharaohs, so the religious world was not without some 
great light when Israel's sun was beclouded in Egypt. The Lord 
was never destitute of true human witnesses on earth as well as 
His good Providence. Acts 14:17. When slavery in Egypt dark- 
ens the horizon of the true faith it shines forth in the land of Uz 
until the youthful Moses, the future leader in the cause, and more 
grand, catches the inspiration "of its great patriarch and endures, 
"as seeing Him who is invisible." Heb. 11:27. 

It is highly probable, as I said before, that the ruler of Midian, 
Moses' father-in-law, and the rulers of Egypt in Job's time, knew 
Job, for Job was the ruler of his people, and the rulers then, as 
now, became acquainted with each other both near and far, and 
Moses being reared in the court of Egypt, and when 40 years old 
going to the court of Midian, gave him a fine opportunity to learn 
all the facts of Job's afflictions, patience, triumph and visions, 
especially as every one of his acquaintances, which has especial 
reference to the rulers and princes, brought him a present, when 
he recovered from his afflictions, and his remarkable prosperity 
afterwards would be told by them in all lands occupied by man — 
"Ye have heard of the patience of Job." Then situated as was . 



A STORY OF HUMANITY. 277 

Moses lie would be obliged to hear these things and to be im- 
pressed by them; if he did not visit Job himself he must have 
met those who did and received all the facts direct from those 
who knew them, for they were rulers of different peoples, and we 
know Moses was familiar with the rulers of Egypt and Midian. 
Job being a ruler himself and reputed so wise, withal gave his 
peculiar trials and their happy outcome great notoriety through- 
out the world at that time. Job 19:25 and 42:10-12. So whenso- 
ever those events occurred they would be known among all intel- 
ligent people of that age — if they were not true could have been 
easily disproved. 

There is only one point that could be taken against the time I 
have claimed for him to have flourished, that is his longevity. 
No man is on record as having lived as long as Job since Isaac. 
Of course some others may have lived longer than those whose 
longevity is given. Ch. 15:10 gives evidence that it is a patri- 
archal book, but it does not contradict our statement as to its 
date; for Job might not have been more than 45 years old then 
and his father not more than 70, for the common custom was to 
marry about 20 years of age or earlier, as allowed in the law 
(Deut. 24:5), for a soldier to stay at home with his wife the first 
year after marriage, and men were enrolled at 20 for service 
(Num. 1:3), a proof of early marriages. 

Elihu, the Buzite (Job 32:2) came from Buz. In Grenesis 22:21, 
Buz was contemporary with Isaac, Elihu was the son of Barachel. 
If Barachel was the son of Buz, he was contemporary with Jacob, 
which would make Elihu contemporary with the sons of Jacob. 
We are not informed, however, whether Barachel was the son or 
the grandson of Buz; but we know the children of Israel were not 
called Israelites until after the sons of Jacob themselves. So then 
Elihu, the Buzite, would not be so denominated if he was not later 
than the twelve sons of .Jacob, who were called by the broader 
name of Hebrews, or sons of Israel. It requires more descent for 
the ite to be attached to a name. 

Run the same parallel from Huz, or Uz, brother of Buz (Gen. 
22:21) and you will find, so I think. Job, the Uzite, in the land of 
Ruz. The H is only dropped, contemporary with his relative, the 
Buzite. 

Now take Eliphaz (Job 4:1), compare Gen. 36:10-12; we see 
that Eliphaz, Esau's son, who was contemporary with the sons of 
Jacob, named his firstborn Teman, from whom came the Teman* 
ites, as did the Reubenites among the twelve tribes of Israel. 
Eliphaz in Job is not the son of Esau, but is of Teman, called the 
Temanite. He is contemporary with Job, which places Job, in 
time, between the twelve sons of Jacob and Moses. 

Bildad, the Shuhite (Job 8:1), compare this with Gen. 25:2. 
Here one of the last of Abraham's children is named Shuah, not 



278 A STORY OF HUMANITY. 

more equal in time with Isaac than with Esau and Jacob. No 
doubt they are his descendants, in Job 2:11, called Shuhites, yet 
they would not be so denominated before the Buzite, when Bildad 
is called the Shuhite, which is in Job's day. 

Zophar, the Naamathite (Job 11:1), compare Joshua 15:41, and I 
you will find a village bearing the name of Naamah; as it was ,' 
taken by the children of Israel, Job's friend, Zophar, must have 
been a Canaanite. The Naamathites, I suppose, were a sub-tribe * 
of the Canaanites, as none of these bodies of people are men- ' 
tioned in Genesis is in proof that as such they did not then exist, J 
nor were the tribes of Israel yet named. 

Here in the book of Job we have an insight to the belief, at 
that time, of five different peoples, while Job's alone is approved 
of Grod as being correct. Ch. 42:7-10. Elihu's was nearly correct, 
Job's was the one that was taught all along by the great patri- 
archs from Adam to Abraham, and by Isaac, Jacob and Joseph, 
and Moses and the prophets, Christ and His Apostles. 

The last verses of Job, as the last of Joshua, were written after 
Job's death, are not expressions of any of the characters in the 
book, the author's own words as inspired history or authorized by 
known facts and expressed by inspiration. 

Job's great wealth before his misfortunes, and the many valua- 
ble presents he received after his recovery, supports the idea that 
he lived close to that land which Abraham, his great kinsman, 
came from. For that was the first setled since the flood and they 
were the wealthiest people in those times, except the Egyptians, 

In the days of the exodus Balaam was an unworthy prophet from 
the east. His story shows that up to the last days of Moses, that 
belief in God, His Providence, and the coming Redeemer, the star 
of Jacob, still lived in the east, as it had lived all along among 
the descendants of Abraham in the west, through which faith did 
not only Moses when 40 years old, but many others, look for the 
redemption of Israel and his return, afree, to Canaan, the land of 
promise. 

We find, at least, some fragments of this faith in the east in th^ 
times "of Daniel, the prophet." In Nebuchadnezzar, Darius, Cyrus 
and others, and on and on until the Redeemer to them was born 
in the west, until the star of Jacob in Balaam's prophecy arose 
above the western horizon, as seen in the east by them who by 
faith were looking for his coming according to the prophecy of 
Job. 19:25. Thus the Chaldean and Persian astronomy which 
Satan had corrupted into idolatry, of old, was now used as a min- 
ister to God's glory when Christ was born "in Bethlehem of 
Judah." 



A STORY OF HUMANITY. 279 

CHAPTER 43. 
Object of the Book of Job. 



The main object of the book of Job was to correct some false 
ideas in regard to divine Providence then prevailing in the world, 
and to give a clear, practical illustration of the truth in regard to 
the whole doctrine of divine Providence over men. As Christ 
came to fulfill the law and the prophets, and as Paul was set for 
the defence of the Gospel of Christ, so was Job for the defence 
of the true doctrine of divine Providence, and well did he defend 
it; heaven endorsed his teaching and examples. 

The friends of Job, his comforters, had wrong views of the great 
subject. They did not believe that Providence would punish or 
suffer a man to be afflicted while he was guilty of no' wrong. 
Every one of them therefore contended with Job that in the sight 
of God he was wrong, that otherwise these things would not have 
befallen him. Some among the Jews believed that way whey 
Christ was on earth with them. Luke 18:1-5. 

On the contrary Job contended that he had not: knowingly to 
himself done wrong, nor would he give up his trust or hope in 
God or his personal integrity; rather would he hold .on to these, 
though God Himself should slay him. 

Elihu, however, was not so far wrong as the three before named, 
though he was not quite right. He was not included with those 
required to seek priestly services at the hands of Job. Ch, 
43:7-10. Job was right in his views on the question in dispute 
from first to last; he was God's appointed and he wanted the rest 
to learn from him. The great Judge of all justified him from 
beginning to end. 

The sequel shows that the Lord often allows a good man to suf- 
fer, or that one may suffer in the Providence of God, being inno- 
cent, as an example of patience or for the glory of God (John 9:1), 
or for one's own good (Heb. 12:11), which are tokens of His 
greater love to them. Rom. 5:1-5. 

The book of Genesis is more historical, while the book of Job 
is more doctrinal. The one is the history, the other is the theol- 
ogy of patriarchal times, especially of the times in which Jolt 
lived, and of the peoples represented by the different speakers in 
the contents of the book. 

Abraham, Isaac, Jacob and Joseph had the right views of divine 
Providence like Job had. These were in the true line from Shem, 
Noah, Enoch and Adam, of all the great and pious patriarchs, all 
those great teachers of men were inspired to see Messiah's day, 
but Job went beyond the vision of all of them in that he saw Him 



280 A STORY OF HUMANITY. 

standing upon the earth in the latter day, in the coming period 
of his earthly mission and redeeming work, foresaw the resurrec- 
tion of the dead at the last day, claimed Him in that presence as 
His own and known. Redeemer and Restorer of others. 

Inspiration says, Noah, Daniel and Job, a trio of the most dis- 
tinguished for piety, the climax is given to Job. Noah, Daniel and 
Job all worked and suffered for the Lord, but Job suffered the 
longest and most for Him. God, who is best posted in all facts, 
says of him, "None like him in all the earth." He may have been 
a preacher, the Lord counted him worthy to otter sacrifices and 
prayers for others and honored him with direct answer to prayer, 
doubly blessed him when he had prayed for. his friends. Before 
his great trial he offered sacrifices daily for his children, one 
perhaps for each, and on this account for heart purity. Ch. 1:5. 
And best of all the Lord Himself pronounced him perfect. But- 
when the text says, "There is none like him in the earth," it is 
explained thus: Moses did not -reach his renown until he was 
over 80, and Joseph had died before Job's great trials began. So 
there was no one historically distinguished for piety to dispute 
the field with Job. I believe his illustratious life was between the 
death of Joseph and the call of Moses to deliver Israel from bond- 
ange. One of the hardest things in ancient histories is to get ex- 
act chronology, and the Bible has not escaped this difficulty. 

Since Moses we have it all in writing, if Genesis and Job were 
not written beforq^ for they may have been, and Moses perfected 
the arrangement of them. This was the divine method; until 
Moses the world was not prepared for the order then adopted. 
The patriarchal dispensation ended in Job, then was the Mosaic 
brought in, then the Christian, each preparing for that which was 
to follow. But the cause of God was safe in every age, and always 
will be. It is no new thing for it to have adversaries, it meets with 
enemies peculiar to every age. The adversary studies the times, 
is up-to-date, adjusting himself and methods to the situation the 
best he can, is always defeated, and will be unto the end. 

Job had a high degree of inspiration, had more real personal 
conversation and longer talks with the Almighty, more revelation 
from Him, it appears, than any man before Moses; was the most 
patient under all his trials, and obtained the honor of being the 
most patient man, except the man Christ Jesus, who was made, 
as our Redeemer, perfect through suffering. Job was close to 
Him before his trial on account of his perfection and afterwards 
for his trueness under trial, and his character receives no adverse 
criticism from heaven. It shows us, for the divine glory as one 
jf its objects, that the Lord esteems perfect obedience toward 
Him in public and private life more than mighty deeds, though 
done in His name, as is also shown in Saul through (Samuel, "to 
obey is better than sacrifice." Charity, or love, is said to be the 



A STORY OF HUMANITY. 281 

greatest, and it is also said, "all the law is fulfilled in her. Gal. 
5:14. Personal purity is better than cold, secular charity, however 
piously bestowed. James 1:27. Christ saith, '"Rejoice not that 
the spirits are subject unto you; but rather rejoice, because your 
names are written in heaven.'' Your second birth being recorded 
there, and your name never erased as disinherited upon the first 
birth only, however great you be or mighty deeds you do, you can- 
not be saved ; but with the second intact, however small you are, 
you cannot be lost — will be great in the kingdom of heaven. 

Let them say what they may against a man being perfect in 
heart and life. Let them plead for imperfection who will, but 
know thou, O my soul, that the Bible emphasizes perfection, 
places a very high premium upon it. In heaven's exchequer it is 
the most precious product from earth, perhaps, comparatively 
scarce. Mankind have long tried to defend their imperfections, 
but it is better to take the Bible as it is, and practice it thor- 
oughly. Many seem to think heaven's standard stops where they 
stop, but it is far above them. They reason from a revelation out 
of themselves instead of the one from heaven. 

The Master nowhere says the Pharisees were too strict in any 
of their outward duties, but says, "these ye ought to have done, 
and not to leave the other undone." Matt. 23:23. Could perfec- 
tion in act do more than that? Nor yet could she do less? 
"When ye shall have done all these things which are commanded 
you, say we are unprofita-ble servants: we have done that which 
was our duty to do." Luke 17:10. Again He teaches, "He that is 
faithful in that which is least is faithful also in much; and he 
that is unjust in the least is unjust also in much. Luke 16:10. If 
you will keep your conscience clear in all the little things, it will be 
clear also in all the great things. As it is said, ''Take care of your 
pennies and your dollars will take care of themselves." "Let pa- 
tience have her perfect work, that ye may be perfect and entire, 
wanting nothing." James 1:4. 

The sacred historian says: "There was a man in the land of Uz, 
whose name was Job," which land of old lay off east of Jerusalem, 
stretching from Troglodytes of the desert to Ur of the Chal- 
deas; so called from Uz, or Huz, a great-grandson of Noah, of 
whose descendants was Job, a true Hebrew from Eber, the father 
of them all. 

As God called the righteous man, Abram, from the east to be 
a witness for Him in Canaan and other lands and a relative bless- 
ing to all the world, so in His own good time He raised up an- 
other, in the east. Job, to be His conservator of the true faith and 
worship in the east as Abraham was to sustain it in the west, and 
each did his part well. For the influence of their pure doctrine 
and of their holy lives contined on down in each line until Messias 
came, then the east, guided by faith as well as by science, was 



282 A STORY OF HUMANITY. 

first to come and pour treasures at His infant feet and real hom- 
age, too, ere the wise men of the west had notice of his birth, 
except the holy and the humble in the hill country of Juda. 

And afterward when the Holy Ghost was given there were 
present some from the east, as well as from the west, to share in 
this great blessing. And yet later when the apostles came from 
the west to preach His GoSpel in the east they found a people 
prepared for the Lord. So the two lines of influence of these two 
great and good men of old then met together and have rolled on 
together ever since to bless the whole earth with the benedictions 
of that holy and perfect system of religion God intended to bring 
in in the fulness of the times, and to continue without addition or 
substraction to the end of the world. 

Job was a mighty and magnanimous prince among his people, 
withal a very benevolent man, full of charity and mercy to all as 
they had need. Though he was the head man of his people, he 
did not abuse his power, either in public or in private life. Was 
ever correct in both, perfect in the first, shuns evil in the second; 
hence he says: "I made a covenant with mine eyes; why then 
should I think upon a maid?" Ch. 31:1; Matt. 5:28. Like Noah 
he was "perfect in his generations." 

How important the prayer, "Lead us not into temptation, but 
deliver us from evil." It contains a great deal. There may be 
circumstances that will develop the worst elements of human 
nature, and there are circumstances that will help to develop the 
best elements of human nature. For instance, if a man has the 
means to be charitable he may be charitable, and vice versa. 
Often a man wants to be hospitable, but his circumstances forbid 
it to him; and to those who do not understand his situation he 
may appear to be mean. If a man has the means he may be a 
generous man, and vice versa. If a man is in princely surround- 
ings he may be princely in everything; but if he is not, he cannot 
do as he might wish to. 

When a man has a plenty of everything his nature needs, 
"hedged about" for 'good, he is not naturally tempted to break 
laws of God and of man to get those things, but if he has them 
not he may be tempted to get them even by wrong methods. I 
heard Dr. Morgan Callaway say, in making a speech in favor of 
educating the Freedmen in our country, that he felt under obliga- 
tion to them because in his youth they furnished him the means 
of refinement. He meant without those princely means his father 
possessed he would not have had the opportunity through happy 
leisure from work or business to cultivate the best elements of 
our common nature. 

I believe there never were a more noble, more generous, more 
unselfish, princely people than were the people of our Southern 
States before the Civil war. And why? Because they had the 



A STORY OF HUMANITY. 283 

means to be, were reared to be so, were not tempted to be other- 
wise. But it is different now to a very great extent. In this the 
so-called "New South" is more marked than in almost anything 
else. For the lack of means, to the contrary, the new population 
were tempted to do things the old would not have deigned to do. 
They would have considered such things below their standard of 
gentility, they were above everything that was little or mean; 
hence there was almost perfect financial confidence between them 
in those days. But since, it has come to pass, that men are afraid 
in financial matters to trust only a few tried ones. It was the 
exception then if a man failed to pay up all accounts at the end 
of each year. 

In those days it was a common idea, often expressed, "the 
negroes are the happiest people on earth," and in the simple, nat- 
ural enjoyments of life, it was a fact, not that I desire that part 
of the old regime restored. Often in those days would Christian 
slave-holders say at heart they were abolitionists; but they be- 
lieved it was the happiest condition for the black race, for they 
had no care, and all the natural wants of life were furnished them 
by their owners. And you may take them to-day all over these 
Southern States in regard to the simple, natural enjoyments of 
life, and they are the happiest of all people. 

What are called society people of to-day have mistook the route 
to happiness, many of them are the more miserable because they 
have to make a show of happiness when their hearts are not hap- 
py. It is fortunate for us if our environments are favorable for 
the culture of the better, and best, qualities of our common na- 
tures. Then the way to the best, highest and most refined pleas- 
ure and happiness is open to us. Happy are those whom Provi- 
dence so favors. 

"Lead us not into temptation, but deliver us from evil," is al- 
ways a good and appropriate prayer. So is this; "Keep me from 
evil that it grieve me not," sin being the source of all trouble. 
And this also; "Feed me with food convenient for me," or suita- 
ble for my peculiarities. 

It was favorable to piety in those old times that the most gifted, 
the most enfluential, highest in power were truly religious. Hap- 
py for that age whose leaders lead "in the right ways of the Lord." 

Hitherto Job had been thus favored (Ch. 1:10-12), but now Provi- 
dence leads him into temptation. Lu. 4:1-2, exposes him- to evil, 
suffers the hedge — environments — to be broken down. How pain- 
ful are the trials! How firm the subject of them! How patient 
and persevering! Firmness, patience, and perseverance in Christ, 
are sure to succeed. I once heard a preacher preach, who was be- 
low the average in ability, and besides, had the misfortune to stut- 
ter in speech, nei^ier was he pathetic, nor enthusiastic, yet was 
positive, earnest, had faith in God, persevered in his work. The 



284 A STORY OF HUMANITY. 

Lord blessed his work with fruit, he won souls. By persevering 
he succeeded where a real genius with less of these staunch qual- 
ities might have failed. Do a proper thing, a right thing, perse- 
vere in it, and quite all things shall be possible unto you. Hold 
fast to integrity, under all trials hold fast to Him. Say by faith, 
"Though He slay me, yet will I trust in Him." Ch. 13:15. 

Job's trials were thick and fast. Scarcely had he time to re- 
bound from the shock of one before another came, and another, 
and yet another. The text teaches us that the Lord permitted 
satan to try Job in all those ways wherein he was afflicted. The 
devil was suffered then to do such things as are related in the ex- 
perience of Job. Various diseases were ascribed to satanic influ- 
ence. This doctrine prevailed as long as it had facts to support 
it, then it died. It was a part of the work of Christ to remove 
the facts, Heb. 2:14-15. He was to bruise Satan's head, which He 
did when He died and rose again. And the promise is, "The God 
of peace shall bruise satan under your feet shortly.'' Rom. 1G:20. 
His people are to follow up the victory until it is complete; until 
satan is not only chained but destroyed, his influence taken out of 
human affairs every where on earth. 

iWhen Jesus cast out devils it was often no doubt, curing physi- 
cal diseases, which affected also the mind of the patient, as all 
bodily irregularities affect the mental actions of the subject more 
or less. All diseases which led to immoral speech or sinful acts 
were especially ascribed to satan and many that had no indecent 
or immoral effect, as when He said, "ought not this woman satan 
hath bound these 18 years be loosed from her bonds on the Sab- 
bath? Lu. 13:16. That is, shall she be denied this favor because 
it is the Sabbath day? Here He recognizes the doctrine of satanic 
influence in causing sickness. There is nothing indecent, or im- 
moral in it, if it is satanic either. 

When Jesus, as our substitute in the penalty for sin, died upon 
the cross satan lost his temporal power, hence, he no more possesses 
persons and controls them as before. He has now only his spirit- 
ual power through temptation. Sometimes he exerts this directly 
upon one, sometimes indirectly by means of others. Sometimes he 
will tempt one to kill some one else, sometimes he tempts one to 
commit suicide; and many other wrong things does he try to get 
people to do. When he cannot get one to do wrong, sometimes he 
will try to make him imagine he either has done wrong, or will do 
something bad, merely to vex and trouble him. And how painful 
are such, to an innocent, harmless person! But God's elect "are 
not ignorant of his devices." 2 Cor. 2:11. 

While on the contrary, the wicked lie passively in his hands, as 
it were, yet all the time boasting of their freedom; knowing not 
that they are serving their master, the devil. Some of them are 



A STORY OF HUMANITY. 285 

blind enough to think there is no devil, though willingly follow 
him, ''taken captive by him at his will," 2 Tim. 2:26. 
in all these trials Job sinned not (Ch. 1:22), not even with his lips. 
Ch. 2:10. He did not curse under trial as satan said he would. Ch. 
1 : 11, nor did he "charge God foolishly." Any charge brought against 
Providence could be but foolishness. Neither before God, nor man, 
did Job sin, proving that he was, as the text states, perfect in the 
sight of God. Jas. 3:2. 

The Lord wanted the truth established by word, by examples of 
piety, of righteousness, and of patience under all ordinary and ex- 
traordinary circumstances, by suffering too, and Job was now chosen 
for this great work. It is great to speak truth, it is greater to do 
truth, but greatest to suffer for truth; Job did all these. Saint Paul 
says, "I could wish that myself were accursed from Christ for my 
brethren, my kinsmen according to the flesh." Rom. 9:3. Truly 
that would be unselfish love, but I understand the Scriptures to 
teach that the greatest of all our personal interests is to be saved 
ourselves in eternity. I do not think he means to be eternally lost 
from Christ to save them, but as it is written, "Cursed is every one 
that hangeth on a tree," so he would be willing to bear that curse 
for them if it would bring them to faith in Christ, or like Christ be 
thus accursed for them if it would save them. 

But after all there was a sense in which he was dying for them, 
and did in a certain sense die for them, not, however, that he would, 
in any sense, suffer hell for them. In this sense he could not die 
as his master died. Herein was Christ's sufferings peculiar from 
the suffering of any of His people however holy they might be. For 
if one should die, in this peculiar sense, for his fellows, what good 
could it do? Rom. 5:7. "None of them can by any means redeem 
his brother, nor give to God a ransom for him.'' Ps. 49:7. Ic, 
this sense Christ trod the winepress alone. Is. 63:3. If everyone 
of the apostles had died with Him it would have done no more 
good than the death of the thieves by His side. He suffered hell, 
in His soul, for every soul of man, but we cannot do that for any 
one, no more than we can stop natural death. 

It was the cup of hell He was shuddering at in Gethsemane. It 
was not that He feared the cross or dreaded its shame, but for the 
time being to be separated from His Father. This caused His 
peculiar prayer and agony in the garden and His wail from the 
cross, "Eloi, Eloi, lama sabachthani? My God, my God, why hast 
Thou forsaken Me? as was foretold in Ps. 22:1. To be bereft of 
His Father, which is the very essence of hell, was what He felt 
more keenly in this transaction than all else; it was the acme in 
all His sufferings. 

Christ's infinite nature in a short space of time covered it all, so 
as our substitute He was quickly relieved, but the soul that is lost, 
the real sinner, will have to endure it forever. As Christ could 



286 A 8T0RY OF HUMANITY. 

create a world in a short space of time, which all men could never 
do, so the time He suffered hell for us is enough to save all from 
eternal torment who obey Him. Heb. 5:7-9. 

Job had a great reputation throughout all the land of Uz and in 
the adjoining countries as being a great teacher of the true religion 
and of doing himself all things he enjoined upon others to do. 
Hence, when these misfortunes befell him his own people were 
surprised, also his neighboring nations, for they all had fallen into 
an error believing that Providence blessed the good and punished 
the bad only, and, therefore, if a man had misfortunes it was an evi- 
dence that he was bad. Believing that, they concluded that the 
Lord was now exposing Job as an accomplished hypocrite. So 
when his most special friends came to condone with him and to 
comfort him, seeing him in such a pitiable condition, were so sur- 
prised and confused in their thoughts concerning faith in Provi- 
dence and the uncertainty of man's prosperity, they did not ven- 
ture to approach any religious subject for seven days, conversed 
only on the ordinary topics of the day. 

Job's wife had a great deal of conversation, especially table 
talk, with them, and the more as Job was excused from coming to 
the table to eat. She said: "The prince was so taken up with God 
and religion he seemed to care but little about his property or for 
his children either, if all were lost, but as for herself she thought 
it would be a good time to let go all such as that, and that she 
would rather propose for them all to go a fishing to get over their 
troubles. John 21:3. That she had advised him to trust in God no 
longer, for he would die anyhow, and the sooner the better for 
them both, as they now had nothing to live for any way; that the 
people were so confused that many of them wanted a new ruler 
appointed to take his place and to carry on the public affairs, and 
further, it would be a mercy to him to die out of his sufferings, for 
he got no rest day or night. Moreover, he did the strangest thing 
she ever heard of before, for after acknowledging that God brought 
all this evil upon him, he kept on worshiping Him, and even blessed 
Him, adding, he had better "curse Him and die." 

They cut their eyes at each other, which signified that they 
understood, for his case confounded all their ideas of Providence 
as well. 

At length Job gave vent to his pious grief. Ch. 3. It is a pre- 
cious privilege to be permitted to do so when one is suffering. 
Neither did the Lord reprove him for it. Christ did in Gethsem- 
ane and on Calvary. Under grief Job became poetic. His expres- 
sions in this chapter and through the book are truty poetical. 

The Lord had used many object lessons to lead mankind to ever- 
lasting salvation. The next one of world-wide observation, after 
the famine in Egypt, was the sufferings of Job in the land of Uz. 



A STORY OF HUMANITY. 287 

The time had come when some must suffer for the good of others, 
for the high illustration of the principles of righteousness. Such 
was the object of the sufferings of Job, as afterward of Israel in 
bondage in Egypt, which were near together in point of time. The 
condition of the world made it necessary then. And when they saw 
the outcome of Job, and how the Lord, though he let Israel suffer 
defended them nevertheless, could be beyond doubt convinced that 
He was with them. 

It furnished material to go into that great book, the Bible, which 
the LfOrd was preparing for all time to come, and as we are enrich- 
ed politically by the sufferings of our forefathers, so are we en- 
riched by the sufferings of those innocent ones whose faith and 
examples furnished such rich material to go into the making up of 
the Bible. And what a rare legacy they bequeath us! How we 
ought to appreciate it! ,^ 

We can see that their suft'erings were for God's glory and the 
good of men. So will the future see of ours. Though what He 
doeth we know not now, but even we ourselves shall know here- 
after. John 13:7. Nor should we ever complain, for He gave His 
own Son for us, and spared Him not from suffering for us; so 
whensoever _He wills we must patiently, cheerfully suffer for Him 
(Phil. 1:29), treading in His steps. 1 Peter 2:21. 



CHAPTER 44. 
The Debate. 



Then Eliphaz asked Job's permission to enter into a pious in- 
quiry as to the cause of his misfortunes and to examine his private 
life, intimating that there must be some faults in Job or he would 
not have sustained those losses. Being the most fluent of the 
three friends here named, he made as good a speech as could be 
made upon their doctrinal basis (Chs. 4, 5), and has the happiness 
to be quoted from in the New Testament as inspired, which it is, 
though it could bring little comfort to Job. It praised him as a 
teacher of others, and that so as to comfort and support them in 
their evil days, yet hinted that God was punishing him for his se- 
cret sins, his public life not being called in question. 

On the contrary, Job maintained the integrity of his inner life 
and private character, and claimed that the Lord had done these 
things for His own glory (Chs. 6, 7), which in the sequel, was 
shown to be true. But the negative of it as set forth in the book 
is also by inspiration, given for our better information, and if 
rightly considered will correct erroneous ideas that are ever com- 



288 A STORY OF HUMANITY. 

ing up in the minds of those who fail to think deep enough to get 
the whole truth. Job was conscious from the hour he heard of his 
losses that it was for the glory of God and that he was set to 
maintain this truth; as Paul was afterwards for the defence of 
the Gospel, and so was Luther to defend certain truths of the Gos- 
pel in dispute in his days. And later was Wesley to settle Gfospel 
truth in dispute in his day. All revealed truth has been estab- 
lished in the suffering of Christ, but He takes His chosen ones into 
"the fellowship of His sufferings" (Phil. 3:10), to "fill up that 
which is behind of the afflictions of Christ." Col. 1:24. So Job 
had to suffer as well as teach, for the establishment of that truth 
for which he was set in his day; and mankind are yet so weak in 
spiritual things as to need object lessons, and it is still given unto 
some in the behalf of Christ to suffer for His sake, for some pur- 
pose He has in view. 

Job wished his friends were able then to weigh his troubles, as 
in a balance, and know their weight and know, that they are not 
nenal in his case, though in many they are, which is a general 
truth; but in his case they are only for God's glory, and the estab- 
lishment of a truth in His Providence. If his friends had had such 
visions from God as he had they would have seen his case as he 
saw it. Perhaps they were to blame who did not, for he complains 
of his kindred and his religious brethren for the way they had 
treated him since his misfortunes. In all his losses, in all his per- 
sonal sufferings, he was perfectly resigned to the will of the "Pre- 
server of men,'' thinking, too, that he was unworthy of so much of 
His care as thus to be set for His glory. EVery evening and 
every morning watched by divine interest for the outcome of these 
things, for God's hand he saw was in it for a wise purpose. 

Now all of the four friends which visited Job, mentioned by 
name, were men of learning, rulers also, and could afford to stay a 
long while, leaving their public affairs at home in the hands of 
their officers, and Job being a ruler, too, could entertain them ever 
so long. And a happy thing it was that these royalties on a royal 
visit to their royal friend were so much interested in religion, and 
that each one of them was so well informed in that line of thought. 

Bildad delivers next his doctrinal views upon the questions in- 
volved in Job's case. He makes a good speech; he did not think, 
however, God would allow a good man to suffer and, therefore, 
advised Job to turn to the Lord with such amendments of life as 
would satisfy Him, then his prosperity would return again to him. 
Job admits his views are just in a general sense, but afflictions do 
not prove a man to be guilty in the sight of God, and sets forth 
his innocency, justifies God's way with the righteous and with the 
wicked, then makes in Ch. 10, his appeal to the Almighty, who is 
the final Umpire. 



A STORY OF HUMANITY. 289 

Now Zophar makes a speech; his speech is good, presents the 
best views that could be on that side; are true as general princi- 
ples, yet do not apply to Job's case at all. He is harder on Job 
than either Eliphaz or Bildad. Exhorts him to repent, thinking 
his present condition was proof of secret faults in him, then would 
he recover his health and prosperity. Ch. 11. Then Job waxed 
very zealous and said in irony: "No doubt but ye are the people, 
and wisdom shall die with you." €h. 12:2. Claims that he receives 
from God answers to his prayers (verse 4), refers them to the 
prosperity of the wicked in secular things (verse 6), appeals to 
nature and Providence in support of his views (verses 7-25), calls 
them physicians of no value (Ch. 13:4), knows that he shall be 
justified (verse 18), and declares he must speak of His glory or die 
(verse 19). Then expostulates with Providence upon the mortality 
of man and its results, which results are inevitable, yet we, by im- 
proper conduct, make the situation worse for us. I once heard of 
an old physician who said the two most common causes of sickness 
were stuffing and fretting. I have heard many soldiers say they 
never were so healthy as when they ate by allowance. , Prudence 
in regard to eating and drinking is one of the best rules of health. 
Eat of whatever is proper to eat according to what you are to do. 
If out of doors you work, sport or travel, you can digest double 
the amount of food you can if you work in doors; and if your mind 
is taxed you will be able to digest only a smaller or lighter meal. 

While by inheritance we are all children of mortality, subject to 
many and various diseases, yet man is the architect of most of 
his sufferings. If, on the other hand, we exercise conscientiously 
against everything deleterious to our health, taking all the pre- 
cautions against diseases, perhaps we would seldom be sick. It is 
certain that much can be accomplished in this field by perseverance 
in the best rules for constant health. 

Some lose much of the happiness bequeathed to them in nature 
in unnecessary care, fears, imaginary evils and worrying. This 
will lay a sure foundation for chronic affections, and after robbing 
the patient of so much of life's pure enjoyment, hasten a prema- 
ture death. Some die suddenly from joyous excitement, some from 
severe grief, some from a fit of anger, and some fret themselves to 
death. I have heard of persons going out quickly from every one 
of these causes. How much better to be temperate and law abid- 
ing in all of life's enjoyments, to be prudent, patient in all things, 
governing ourselves agreeable to the Holy Scriptures. So shall we 
be the stronger, the healthier, consequently happy in our short 
passage from time to eternity, through mortality to immortality. 

In sublime diction the great patriarch continues his grand speech, 
some shallow thinkers may suppose this 14th Ch. smacks of what 
some call pessimism. Far from it. Underlying it is the best opti- 
mism anyone ever enjoyed, for after its high enjoyment in this 
10 



290 A STORY OF HUMANITY. 

life it looks to eternity for the filling up of all that is lacking here, 
when all the unevenness and inequality of this world shall be as 
forgot. Therefore, however unfortunate one's conditions here, the 
soul shall be satisfied in that felicitous state. 

I think if a person has a clear conscience before God and man he 
has a right to all that is included in optimism, and if anyone is 
guilty in the sight of God and man he is justly entitled to all that 
Is embraced in pessimism. The ancients thought sorrow of heart 
was God's curse for sin, and truly those who sin shall have enough 
of it. while joy of heart is a present reward of duty done. The Bi- 
ble says, "The joy of the Lord is your strength." That is worth 
far more than all that is written under the term optimism. None 
have that heritage except the innocent, which gives beauty and 
sweetness to the countenance. Again the Bible says, "A cheerful 
heart is a continual feast." What the optimist boasts of was set 
forth defacto in the Scriptures of truth long before this term was 
ever written. 

Now Eliphaz replies to Job in an eloquent speech accusing him 
more or less of something wrong either in heart or private life, 
for which the Almighty is now punishing him. Job replies, "Mis- 
erable comforters are ye." Ch. 16:2.; continues to the 18th Ch. in 
his usual lofty style, eloquently sustaining his innocency and ap- 
pealing to the Judge of all for defence, to which Bildad replies, in 
a very eloquent speech, all of which is true of the wicked, but has 
no relevancy to Job's case. Job most pathetically answers in Ch. 
19. Wishing to bear testimony to the truth to all mankind, even 
to the ages most distant, exclaims, "O, that my words were now 
written!" He had a knowledge of writing, or else inspiration car- 
ried him far beyond his own times. "O, that they were printed 
in a book." Did he have a knowledge of printing, or how is this? 
It was knowledge of writing and of printing, or it was pure inspi- 
ration, or of prophecy of what should be. 

His wish was granted. They are written, are printed in a book, 
the Bible. Through this writing, through this printed book, he 
speaketh, his testimony is living to-day in as many languages as 
the Bible is in; by it he has lastingly obtained what this world, 
in fame, calls immortality. Every one that had inspiration and 
wrote any thing which is in this book is thus immortalized. More 
durable far are they than graven with an iron pen and lead in the 
rock. Happy man, thy desire is more than realized! Thou art yet 
alive and speaking to men, in this respect the Lord gave thee more 
than double. 

"Of making many books there is no end." Eel. 12:12. Hitherto 
there were those who did not appreciate that, as they do now, 
since excavation shows there were numerous books printed on clay 
tablets by Babylonians and Assyrians before Solomon wrote, and 



A STORY OF HUMANITY. 291 

still this process of book making was going on in his day. His 
assertion was true then as now, and goes back of Job's time, as an 
art. 

But why did he want such permanent records made of what he 
had learned? Because the subject matter of his testimony was 
worthy of it. Vs. 25-27. By the spirit of prophecy, more largely 
given to him in his afflictions, he had had a fuller revelation of 
these glorious doctrines of redemption and of Providence than ever 
before, and also of his own personal experience, and present and 
eternal interest in them. He was made more conscious that his 
Redeemer, whom all the pious expected to be born into this world, 
was then living, and through this afflatus of inspiration he saw 
Christ as incarnate filling His mission among men, redeeming his 
race, and its consummation in the resurrection of the dead.* 

Some may cavil on the raising of the dead supposing the body 
would in the process of time enter into other bodies, but there is 
nothing in that, for if roots of plants should feed upon its fertility 
th'e clay, or soil, would be left. The atmosphere does not become 
less by nourishing plants or animals, nor is the bulk of soil, or 
clay, lessened by nourishing plants. To all such cavils the Bible 
answers, "It is raised a spiritual body,'' the Lord will not need 
those fertilizing properties in that body, nor could they enter into 
a spiritual body. He can gather it, if it were scattered from a 
thousand places, as easy as from one. 

This foresight of these things quickened his zeal, and like Pe- 
ter, afterwards, (2 Pt. 1:15,) he wished to do something that would 
live after him, for the good of his own posterity, for the benefit 
of all mankind and for the glory of God. What a pity to see men 
of renown passing away without leaving any living representative 
to bear their names to posterity, or other lasting monument upon 
the pathway of greatness. 

Yet this mighty victor through faith expected to meet with ap- 
parent defeats before he gained the final decisive victory, (v. 26.), 
which would complete his immortal being and settle the question 
of his perfected felicity forever (v. 27. Heb. 11:40) and hence he 
warns all who hear, or read his testimony to go to the root of the 
matter, to the bottom, if possible, of this great subject that they 
may know there is a judgment (vs. 28, 29), and knowing there is, 
prepare be-times to meet it; that being always ready they may be 
able to stand in that day. Mophar makes an eloquent speech (Ch. 20: 
20.) showing the disappointment which shall come to bad men and 
hypocrites, and the miseries that wait for them in this world, and 
in the next as well as just punishment from God on account of 
the wicked things they have done, which is in harmony with the 
teaching of the Bible in general on the subject, which declares 
that He visits penalties upon the wicked in this present life and 



I 



292 A STORY OF HUMANITY. 

also in the life to come where there shall be a final settlement for 
all, to which Job makes reply, Ch. 21. Admitting it is true of the 
wicked here and hereafter too, yet sometimes the wicked are flat- 
tered by their secular prosperity; but that these spiritual punish- 
ments shall surely come. He shows there is a reserve of spiritual 
punishment in the other world for the finally impenitent, (v. 3G.) 
and successfully defends himself against their adverse criticisms. 

I have noticed that the prosperity of the wicked, was a puzzling 
question to the inspired writers, as in this Ch. so in Psalm 73. The 
fact that Providence allows bad people to oppress good people, the 
guilty to afflict the innocent, has been the greatest mystery to me 
of all His dealings with mankind. But I believe the final out come 
of it will bring blessed rewards to all those who patiently suffer for 
His sake. 

Now Eliphaz makes one of his best speeches (Ch. 22). Having as- 
sumed false premises he reaches wrong conclusions. He assumes 
that God will not suffer misfortune to overtake an innocent man, 
therefore Job must have sinned against Grod since he suffers such 
things. Then advises him to come up as a mourner on this con- 
dition, making him gracious promises of both temporal and spirit- 
ual good. A happy Christian experience, gold and other riches In 
abundance, and a plenty of silver, that he should walk in peace and 
confidence with the Almighty, be successful in his secular pursuits 
and have answered prayer, shall be a comfort to others in their 
misfortunes, an instrument of salvation to others, and all this shall 
be by his repentance and purity of life, all of which would be as 
appropriate as true if Job had not been righteous already. 

Job answers in a very touching manner, Ch. 23. When Christ 
was upon the cross the stroke with Him was His Father hid, as it 
were, His face from Him. Is. 53:3-4. For a little while Job felt this 
and it was heavier than his groaning, v. 2. It was to try his faith 
as in fire. He bitterly lamented this absence of the Divine pres- 
ence, it was worse than all else to his soul. He had seen His re- 
cent footprints, but not Him that made them, and chips upon the 
right and left, but not the workman who made them. Vs. 8, 9. For- 
ward and backward I see the signs of His late presence but Him 
I see not, yet He observeth me, He knoweth the way I take. By 
faith I now see when He closes these trials my soul shall shine as 
pure gold, and even now if the righteous might dispute with Him 
"I should be delivered forever from my judge." Yet I will base no 
plea upon this, it is the days man, (Ch. 9:33). I see I must recon- 
cile authority and offence (1 John 2:1) and for His sake strength 
shall be put in me. 

■So the Spirit helps our infirmities, Christ is Israel's strength. 
He softens their hearts and troubles them for their good. 

Our Mediator on the cross felt the hiding of His Father's face. 



A STORY OF HUMAIS/ITY. ' 293 

It was the cup of our torment He was then drinking, the cup He 
prayed against in Gethsemane, notwithstanding He must drink it 
for every soul of man or he had not redeemed one of them. So 
of the cup we dread most the time will come when we must drink 
it for His glory, and as a means of good to others. For while in 
general He answers the prayers of His people, yet there are some 
prayers He can not answer. Such was the impossible passing of 
that cup of Christ, Paul's inevitable thorn in the flesh, Jeremiah's 
prayer for his country; nor could Moses, Samuel or Ezekiel have 
done more; so Job's must go unanswered this time. 

Job continues his speech, (Ch. 24), because men know not the 
Lord (Ex. 5:2) nor see His times, they harden their hearts, and 
venture out of the way into forbidden paths, and foolishly say, 
"Doth God see?" "Can He hear?" Yes, He both sees and hears 
and marks it all against them; hence there is often a strange pun- 
ishment to the wicked, their prosperity is short and uncertain. The 
righteous shall see them soon reaped as blades of grass for the har- 
vest. The scythe of a righteous judgment shall soon cut them 
down, and mercy will no more plead for them, but shall defend 
their, execution, for why should they shade the ground from better 
growths, as in Ps. 37:35, 36, which refers to the doom of the 
wicked in this world. The broken ranks made by his departure 
are soon filled, and perhaps by his betters or less bad, at least, so 
his place is occupied in this world's onward march — could not be 
found is soon so full, it is as extinct. 

Natural death if it could be realized by one yet alive would be 
as Job so eloquently describes it in Ch. 10:21, 22, or to be buried 
alive would come near to it, if one could continue to live there. 
Of coursq a human body dead feels nothing at all, but the soul never 
so dies. The soul — immortal spirit — of the unprepared suffers af- 
ter the death of the body, suffers God's disapproval, His rejection. 
His wrath in outer or total darkness, or is tormented in the bot- 
tomless pit, or in the lake of fire, as the unerring Judge may de- 
termine in each case. But Job feared not this, mercifully to him 
had been given an evidence of his deliverance from sin and guilt, 
and of Divine approval, and hope of future felicity. 

Now Bildad makes answer declaring man's inability to justify 
himself before the Almighty. Ch. 25. Setting forth the doctrine of 
man's natural depravity, as well as his personal sins, which are 
ever fretting his innate depravity like an erosive cancer the diseased 
flesh of its victim, and all the while insinuating that Job had too 
high opinion of his own purity when compared with Divine holi- 
ness. Job answers, from the beginning of the 2G to the end of the 
31 Ch., covering all. A very sublime discourse, besides the revela- 
tion given him of spiritual truth embracing an accurate knowledge 
of nature as understood by the most learned of his times. 



294 A STORY OF HUMANITY. 

These three virtually admitted that Job had out-argued them all. 
They were conscious there was wisdom given unto him which they 
could not answer. Then Elihu took him in hand, in a lengthy, elo- 
quent and wise speech, continuing from the first of Ch. 32 to the 
end of Ch. 37. He is more correct than any of the others, yet not 
so wise as Job, especially in the Divine doctrines revealed of God 
to men from Adam on down to that time, which Job stood for all 
the while. 

Elihu though unmentioned till now was present from the first, 
had listened in silence to all the arguments pro and con, perhaps 
was the chosen umpire, and his speech is the summing up of the 
whole case, and he declares that Job gained the question, and the 
Lord so declared. We have therefore the judgment of man and of 
God on Job's side of the doctrine in dispute, and in the Bible it has 
stood confirmed all the time. 

Elihu said none of them were able to answer Job. However, he 
gives him much exhortation, but a grain of comfort. But there was 
a truth known to Job the Buzite had not learned, viz: that God 
would afflict an innocent person for His own glory, and for the 
good of mankind. Yet Elihu though severe in the main is true; all 
true except no guilt attached to Job. 

Unless it was for wrong done — sin committed or duty neglected 
— would the Lord suffer affliction to come, so they all thought ex- 
cept Job, and the book of Job established the fact that God some- 
times, if not often afflicts His people for their good, and for the 
good of others through them and for His own glory, in this world 
and in the long hereafter. 

I believe all the speakers in the book were inspired, to know all 
they did know of Divine things, but to some were given more in- 
spiration than to others, while Job only was pronounced of the 
Lord correct in all his statements concerning Diety and His deal- 
ings with men. 

The student will find the speeches of them all are drawn on as 
inspiration in other books of the Bible. The whole of the book is 
given by inspiration; given agreeably to the will of the inspiring 
spirit, so as to do the most good in the world, nor could it have 
been bettered for the purpose for which it was sent forth from 
God. 



A STORY OF HUMANITY. 295 



CHAPTER 45. 



The Sequel. 



Now God comes upon the scene, condescends to deliver ttie very 
sublime speech recorded in the 38, 39 Chs. and the first and second 
verses of Ch. 40, then resumed at the 6 v. and continued to the end 
of the 41 Ch.; the longest on record delivered to any man before 
Moses. Job made a very humble confession to the Lord, admit- 
ting his weakness, and unrighteousness in comparison with G-od's 
power, wisdom, and holiness, declaring since he had seen Him he 
repented in dust and ashes, yea, he who so shortly declared his 
innocency and so stoutly maintained his integrity, now abhors him- 
self before Perfect 'fm. 

Then the Lord said to Eliphaz — the conference still in session — 
and his friends: "My wrath is kindled against thee, and thy two 
friends; for ye have not spoken of me the thing that is right, as 
my servant Job hath.'' Here we have the Divine witness to Job's 
teaching that it was right, and where others differ from Job's He 
declares that that is wrnog. 

Those parts of their speeches which agree with Job's are ap- 
proved of God, and in nothing did theirs differ in doctrine from his 
except they accused Job of having done wrong, taking on their 
premises his afflictions as proof of it, which was an error the Lord 
wished to expose so they might be corrected by His providence in 
Job's experience and teaching. Inspiration often mentions errors 
to correct them, so the whole book of Job is given by inspiration 
from the Almighty. 2 Tim. 3:16. It settled a very important ques- 
tion concerning God, as He said, "Ye have not spoken of me the 
thing that is right, as my servant Job hath" Ch. 42:7. This is I 
think, the divine purpose of this splendid book. 

And in His address delivered by Himself, as out of His own 
mouth, we have very much information of things which the Creator 
only could know. "The Lord answered Job out of the whirlwind." 
Ch. 38:1. Job had frequently appealed to Him in the discussion; 
now He gets answer, and the rest must have heard the answer too. 
And again, at the close of Job's acknowledgement, Ch. 40:6. This 
whirlwind reminds us of the pentecost (Acts 2:2) when "a sound 
from heaven as of a rushing mighty wind filled all the house where 
they were sitting." This one in the land of Uz had a circular mo- 
tion, and perhaps continued the longer, must have been witnessed 
by all on those premises. Elijah experienced one at Horeb (Kings 



296 A STORY OF HUMANITY. 

19:11), and another when he was taken up into heaven. 2 Kings 
2:11. 

This was not an ordinary whirlwind no more than that was an 
ordinary burning Moses saw in the bush; God was in both, spake 
out of both. It was the phenoioainal effect which the manifestation 
of Deity has upon nature at that place . it is revealed or is the res- 
pectful obeisance which nature shows to her Creator and Lord. 
All nature around the place where Job and his friends were at that 
time gave the usual recognition of the miraculous presence of hrr 
great Author, 

While this discussion was going on the people represented by 
the several speakers together with those of Uz, had perhaps, as || 
they were intensely interested in it, posts carrying news of its 
progress to and fro all the time, and many other people heard and 
took interest in it also. The conference was held at the capital of 
Uz. It v/as the sensation of the times, it was the last great ques- 
tion of religious doctrine settled in the patriarchal dispensation. Of 
so much inportance that all heaven was interested while the de- 
bate was pending. Many of the redeemed from above could have 
answered in favor of Job's position if they had been permitted to 
speak to earth; but it is against the rule for them to speak to us 
in the body, and all who claim they get messages from the spirit 
world are but frauds, it is all Satanic, "doctrine of devils" — to get 
money. All above waited for heaven's throne to settle it, it re- 
quired a personal visit from the throne above to settle it. The 
divine presence was manifest to all the speakers, if not to more, 
and the divine decision was delivered in the hearing of them all. 
The miraculous intervention of the Lord settled it to the satisfac- 
tion of all. It was widely known over the habitable earth; well 
remembered. 

In those days men had to depend much more upon their memory 
than they do now, and by exercise their memory was stronger and 
more retentive than it is in men to-day. Now they have got so 
much in the habit of writing down everything that they don't trust 
their memory with scarcely anything. They turn the pages of the 
written reccrd at once for almost everything, so our memories are 
weakened for lack of use. Not so in Job's day nor in Moses*, 
neither in the apostles, theirs were necessarily strong and retentive 
from necessary uses. From these sources the facts in Job could 
have been preserved or they may have been written in their style 
at once and translated into the Hebrew. 

While the governments had their different methods of preserving 
important facts the people at large had to depend mostly upon oral 
instruction to get information and their memories to retain it. In 
allusion to which fact the prophet says: "Many shall run to and 
fro, and knowledge shall be increased (Dan. 12:4), which was most 



A STORY OF HUMANITY. 297 

happily fulfilled in the preaching of the Gospel from the days of 
John the Baptist till now, and is fulfilling. 

"Ye have heard of the patience of Job" (James 5:11); perhaps 
they had only heard it read, or proclaimed in the synagogues. In 
the time of Joshua and of Samuel there were but few copies of the 
sacred books, and they were in the most sacred keeping. The book 
of the law was read to the people and explained to them by those 
authorized to do so, but the most of them had to depend upon oral 
instruction and upon their memories to retain what they heard. 

It was so among the Greeks, also, in the days of their earliest 
literature. The masses depended upon a few, as philosophers, 
poets, orators and actors, teaching in public recitations, to amuse 
or enlighten them, or to move the populace to some action or other. 
Homer spent much time in such exercises. 

Even in the times of St. James copies of the New Testament had 
not become common. The apostles gave orders for their letters to 
be read publicly to the churches; so in the days of Job the people 
had to depend upon oral instruction and the trained memory, as 
many laid up these things in heart. Luke 2:51. James adds, "and 
have seen the end of the Lord," that is, have understood his pur- 
pose in allowing his people to be afflicted; "that the Lord is pitiful 
and of tender mercy." You have been convinced of this quality in 
His character in the sequel of Job's trials. 

In long years after the Lord speaks of Job as one of His very 
best servants, even if he was outside of Abraham's posterity. Ez. 
14:14. Now, of course, the Lord would not so speak of him if he 
were only a fictitious character. Noah and Daniel here named 
with him, were real characters, so must Job have been likewise. 

The Lord required sacrificial propitiation for these three friends, 
offered by the hands of Job at their expense. He accepted Job in 
this service and their offerings in his hands, forgave them; was 
reconciled to them through Job's prayers for them. Job was the 
instrument of their abandonment of error and of their forgiveness. 
Then when Job had prevailed with God for them, as an Israelite, 
He turned the captivity of Job. By the temporal power the devil 
was allowed to have over his affairs he had been as in an enemy's 
land, so we gain by denying ourselves to serve others first, as 
did David when he blessed others first, then his own. 2 Sam. 6:19, 
20. In addition to restoring his health He 'gave Job twice as much 
as he had before. 

The Lord did not do this directly by a miracle, but in a way no 
doubt better for others, by causing his kinfolks and his friends and 
religious brethren, and all of his acquaintances, each to bring him 
a present of some kind, which blessed them while they blessed him, 
as it is written, "It is more blessed to give than to receive." This 
is the first act of public charity on record. It was a good result of 
Job's afflictions; it was a public good as far as his acquaintance 



298 A STORY OF HUMANITY. 

extended — ^very far no doubt. It was a gift of Providence to Job, 
and a gift of His grace to every one who blessed him with a pres- 
ent. Thus his burden was borne of many, was light to them, and 
increased their joy, on the which way his sufferings, as well as 
his instructions, through them, were made a blessing to many 
souls, and are even to this day. It furnished them an occasion of 
doing good, and a means of receiving good to themselves. 

Providence made his latter days better than his former had ever 
been, better in secular prosperity, better in his domestic affairs, 
and better in all his work for the good of his fellowmen; was made 
a greater instrument both in temporal and spiritual good, bringing 
more glory to God than ever before. 

His wife is not mentioned after this second chapter, nor is her 
demise recorded, yet every student will have his opinion on all 
such questions. I think she died soon after his recovery, and that 
Job married again, and that his second wife bore him the same 
number of children he had before. This second set of children are 
more distinguished than were his first, as is shown in the sequel 
of the book. 

The fact that Job named these three daughters after the return 
of his prosperity is in proof that he named them as they were 
born (Ch. 42:14), which was as common then as it is now, and 
these last are spoken of as being extremely pretty. Their names 
refer to that which is very beautiful and very sweet, indicative of 
high domestic enjoyment. The text shows that their physical and 
moral beauty and sweetness was a reward for his trueness to God 
in all his trials as he had been before, a part of the hundred fold 
the faithful receive in this present time. Mark 10:28-30. 

Job sets an example unusual in his day in that he gave his 
daughters inheritance with his sons; therefore, the men who were 
so fortunate as to be his sons-in-law were doubly blessed. 

The Lord also blessed Job with long life; was permitted to see 
four generations of his posterity; they, too, in prosperous condi- 
tions. Then was it true, "The generation of the upright shall be 
blessed." Ps. 112:2. 

Neither did the Lord let him by any means lose his office while 
he was afflicted, but held it for him with all its revenues, until he 
regained his health to fill his place at the head of the people of 
Uz, which was right. 

After his trials were over he lived yet 140 years and that in the 
greatest honor throughout the world, so much so that his reputation 
was held in highest esteem in the west as well as in the east. The 
Lord was with him in all that he did and caused it to prosper. Ps. 
1:1-3. He was a center of influence and that for good, was greatly 
admired and loved in his own country, and in other lands also, and 
he had the most admired and popular family in the world at that 
time. 



A STORY OF HUMANITY. 299 

All nations as well as his own people were convinced that he 
was a good and true man, notwithstanding they had had some 
doubts of it while he was going through his extraordinary trials, 
for he did more to put religion on its right basis than any other 
man of his time. If he was the greatest man in all the east before 
his adversities he was now doubly so, and greatest in the world. 
Moses was the next coming man in the west, and everywhere as 
well. Job's place in hist ry is between the death of the great 
patriarch Joseph and the call of the learned Moses to deliver Israel 
out of bondage from Egypt. When Job's sun set in the east Moses' 
sun rose in the west. 

He died in great honor and in great happiness; now indeed he 
blessed Grod and died. Ch. 2:9. He left a lasting testimony to the 
truth of God among men, his memory was as ointment poured forth, 
for never lived nor died one more worthy in all the east, so good, 
so much loved as Job, but no man knoweth of his grave at this day. 
Through the long centuries since heaven has watched over his 
dust, and it is awaiting His call at the last day when the grand old 
patriarch shall answer, "Here am I." Ch. 14:15. 

I need not tell you that heaven did him great honor when he 
was dying to this world. It was a victory which the greatest he- 
roes of earth might covet to share; it was a triumph that the 
mightiest of earth's conquerors might well wish to have; no pa- 
geantry of a Caesar was ever half so grand; it was a scene which 
angels, from lowest to highest in rank, delighted to behold; it was 
was a scene that made the heart of the Son of God quiver with joy; 
it was a case in which He saw from afar the travail of His soul and 
was satisfied. 

Not here were soldiers in arms on dress parade, in happy pro- 
cession however worthy for their earthly valor and patriotism, or 
the grander pageant of free states, composed of cultured people 
bearing nobler emblems of their mightier struggles for constitu- 
tional principles, but processions of the spirits of just men made 
perfect through the merits of that atonement which was to be. 
Not here were carried emblems of cities razed or of temples de- 
molished, and heads of brothers in battle slain, but insignia of 
temptations overcome, of evil passions subdued, of a soul redeemed 
from sin, of a life blameless, for scores of years in duty constant, 
perfect in fear of God, without evil, of a body sanctified and held 
in holy honor for a century and more. 1 Thes. 4:3-5-7. 

Better victories these, more glorious far than were ever won by 
soldier over human foes. Not here was martial music, however 
well rendered by mortals, but that which was far better, the heav- 
enly, rendered by every harper in heaven of redeemed from earth 
and angelic choirs. 

As the grand procession approached the portals of pearl, open 
wide flew the gates as of their own accord, and our hero had an 



I 



300 A STORY OF HUMANITY. 

abundant entrance into the everlasting kingdom of glorious felicity. 
Satan saw all these proceedings with much pain in himself and 
for his interest, but said to his hosts, "I am not disappointed now, 
I gave him up 140 years ago." ^ 



CHAPTER 46. 
General History of the Latter Days of that Age. 



The book of Job gives us a considerable insight to the state of 
civilization of the persons and their peoples represented by them. 
All the characters in it believed in God and in the doctrines and 
precepts of the true religion which presumes that their peoples did 
likewise. Although sabaism was followed by some in that age 
farther east, there is no evidence that it prevailed much among the 
peoples here represented as far as they are seen in this book of 
Job. 

The four friends of Job here named believed in the principles 
associated with brotherly love as taught by the people of God in 
all the past, and also practiced them. The example of their visit 
to Job in his adversities is in proof of their general custom in all 
cases of misfortunes, especially among their friends. In regard to 
that common custom Job says: "To him that is afflicted pity should 
be showed from his friend." Ch. 6:14. 

As a real book it shows a good state of civilization among those 
who are represented in it, both directly and indirectly, and if it 
were a fictitious book it would show the same state of society, out 
of which it grew as its basis. So in either case it is the product, 
on its human side, of a good state of civilization at or before the 
time which it describes. 

Boswell reports Johnson as saying: "Pity is not natural to man. 
Children are always cruel. Savages are always cruel. Pity is 
acquired and improved by the cultivation of reason." If Johnson 
is right it shows a good state of civilization at the time represented 
by the book of Job. Much pity was shown to Job from first to last 
by his friends. Civilization at this day hardly excels its sequel. 
Ch. 42:11. "Then came there unto him all his brethren, and all 
his sisters, and all they that had been of his acquaintance before, 
adn did eat bread with him in his house: * * * every man also 
gave him a piece of money, and everj?- one" — ^the ladies perhaps — 
"an ear ring of gold.'' 

No such a book as that, real or fictitious, could come from bar- 
barians. It is a product of high civilization. Excavations are now 
unearthing some evidences of the civilizations of times parallel 



A STORY OF HUMAJ^ITY, 301 

with it in those eastern countries, confirming the Bible on the 
subject. 

If Dr. Johnson is correct, then it is also evidence of moral de- 
pravity in the savage and in children also of civilized people, for 
neither would have pity until acquired by culture; both can obtain 
it by culture, it grows finely under Christian cultivation, and is sure 
evidence of a tender he3,rt. 

Once when on a visit to a good friend, a cold day, the lady of the 
house had occasion to shut the door which was by the fireplace 
where we were sitting, a black bug of the genus carabus had 
crawled out and would have been crushed if she had have shut to 
the door quickly, but seeing it she waited for it to save its life. I 
knew by that that she was a good woman, and it made me think of 
Him who said: "Blessed are the merciful: for they shall obtain 
mercy." 

Then be thou merciful to friend and to foe as well, for while Job 
says from friend to friend, he says to your enemies likewise. The 
heart which loves both pities both in the day of affliction, 
shows the best civilization, makes the best history. 

Job lived after his recovery 140 years, but whether or not he 
lived to witness the decline rrom that civilization to the general 
state of society just before the departure of the children of Israel 
from Egypt we do not know. The decline is evident and pro- 
nounced. Now the worship of terrestrial creatures prevails then 
it did not. In the days of Abraham, Isaac, Jacob, Joseph and Job 
no form of idolatry is known except sabaism, but the book of 
Exodus shows that it prevailed in Egypt, Canaan and adjoining 
lands at the call of Israel out of Egypt, Then it must have begun 
in the period of Israel's enslavement in Egypt. And it would take 
an age dark indeed to produce it. The worship of the sun, moon 
and stars caused a great decline from the time of Noah's and 
Shem's death, but the worship of "four-footed beasts and creeping' 
things" caused a greater, a worse fall. It caused a greater dark- 
ness of men's hearts and minds than ever was before, and from 
then they became worse and worse, except those who were delivered 
from it. 

If we do not find so much evidence of preaching after the death 
of Noah and of Shem as before, it is accounted for by the decline 
we have been tracing. Idolatrj^ produced decline in faith, morality 
and intellect as well as in common civilization. There was devel- 
opment but it was not gradual, nor has it ever been, but as in 
nature advances and declines, so in religion. So is the development 
of Christianity; revivals and declines follow each other. Such has 
been the case since the beginning of the Christian era, such was 
it in the antideluvian world and in the post-deluvian up to the 
Christian era, and ever will be no doubt even if the millenium 



302 A STORY OF HUMANITY. 

comes, and its prophecy seems to predict a decline even after that 
so happy a period, yet after all there is progress. 

So was it in those patriarchal times. His purposes were ripening 
fast to the bringing in of the better hope, so are they now to the 
consummation of the results of the better hope as brought in by 
the work and suffering of the Son of Man for man till all is com- 
plete in Him, which was promised to patriarch, seer and apostle. 

The development is going on by Providence in Christianity, in 
civilization as in the general course of nature, working to a certain 
end in His all-wise purposes. So was He in those anti-deluvian and 
post-diluvian days of old, of patriarchs and prophets, nor can we 
without them be made perfect. Heb. 11:40. We must have faith, 
by which we can grasp and take in the whole system thereof from 
beginning to end. 

It is remarkable that every great era in the world's history has 
been preceded by a dark period. Just before the flood was the 
darkest period since creation to that time; just before the Exodus 
of Israel from Egypt was the darkest time since the flood to that 
day. The three centuries last before the Christian era produced 
no prophets. 

In the evening of the patriarchal dispensation mankind had for 
the most part declined from the faith of the good and great patri- 
archs. It had been 215 years since the seven years' famine which 
was of world-wide knowledge and impression, both in its evil and in 
its good features, both of which were clearly shown to be of Provi- 
dence, and that before all eyes. And quite a century since the 
famous afflictions and recovery of Job, which it appears were of 
world-wide knowledge and impression, both in their evil and good 
features, that they were alike from Grod. Men had now generally 
lost the moral effects of these two great object lessons as well as 
of all before them, and the deliverance of Israel from under the 
power of the Egyptians in such a miraculous manner was as a 
reformation towards the true faith and worship, and had that in 
view as the Lord said: "That my name may be declared through- 
out all the earth," and its numerous miracles before and after that 
event were well calculated to that end, and it was a reforming 
power in Israel and affected all others more or less who received 
the knowledge of the facts, which light shone on in the midst of 
the surrounding darkness, though not with an ever-increasing ray, 
yet more or less bright until Christianity kindled it afresh and 
enlarged its glowing circle, which was impressed with miraculous 
power at first in physical aspects until the Christian Pentecost, 
then in spiritual aspects, which has been the support of all true 
spiritual reformations since. 

Ever since that Pentecostal beginning the effect has been as 
leaven in meal and as the growth of the mustard plant, yet it has 
lived and has enlarged life, and the day may come when it will be 



A STORY OF HUMANITY. 303 

as if a nation is born of the spirit, in a day. It would be so with 
the Jews now if they only believed that Jesus is He, the true Mes- 
siah of the Old Testament. 

From the eleventh chapter of Genesis unto the time of David we 
have but little reference in the Bible to any of the descendants of 
Japheth, but as far as I can discover they kept quite well to the 
faith and religious customs of the forefathers until the sun and 
moon worshipers corrupted them with their superstitions, which 
form of idolatry from then obtained among them throughout the 
patriarchal ages as it did among the rest; but there is no evidence 
of any other species of idolatry among them until about the time 
of Israel's bondage in Egypt, The Greeks in those times had sun 
gods and moon gods, and no proof is found that they had any 
others before the time I have stated. If there had been any other 
in the world they would have been sure to have it, for it was one 
of their characteristics to seek and obtain every new thing. Acts 
17:21. Throughout the closing centuries of the age of the patri- 
archs, as in the times of Moses, Joshua, the Judges and Samuel, 
they were in their relation to Israel as a people afar off, which was 
unfortunate for them, but they were blessed with much increase in 
posterity and wealth. 

Before the time of the redemption of Israel from the power of 
Egypt they had planted themselves fastly in a large portion of 
Europe and in parts of northern Asia, giving birth to the great 
peoples of Europe, where modern history found them, from whom 
came the white peoples of the Americas of to-day. 

The Shemites had covered and subdued a large part of Asia, 
giving birth to the numerous peoples both great and small, of 
Asia to-day, and of the American Indians, and the Hamites had 
limited themselves to the haunts and wilds of Africa, out of whose 
races came all the peoples of the black pigment of to-day. 

But none of these brothers of a common race can claim an older 
date or other origin that that which is stated in the book of Gene- 
sis, which is the genesis of nations as well as of man and all ter- 
restrial things. 

In those patriarchal times the military art was studied and prac- 
ticed a great deal, and held in high repute. The Egyptians had 
ready and well-trained soldiers; so did all the rest for self-defence 
and constant protection against attacks and raids from any others; 
and wars on national issues were frequent. 

We have followed this historic task with a great deal of pleasure, 
and hope it may afford you much pleasure likewise, if not real prof- 
it, through divine blessings upon your soul. To Him be all the 
praise. 



304 A 8T0RY OF HUMANITY. 



SUPPLEMENTAL TO CHAPTER 27TH. 



The Bible begins with the beginning of days, the Scriptures go 
back there, with the Bible; therefore, we can walk intelligently 
* from the beginning of days to the present time. If philosophers 
could go back thus in their theories they would think it a great 
thing; it Is a great thing, and we ought to praise the Creator for it. 
He gave it to us, and but for His Providence it would have been 
lost, for wicked hands have often tried to destroy it, but He would 
not let them do it. Without it we cannot account for the existence 
of the universe as a whole or in its parts. Men may expatiate upon 
her laws since they find her in order, but without the Bible they 
do not know how, or when, or who put her in order. The word of 
Him who did it is all the information that can be had on these 
primal questions, except what may be clearly deciphered from other 
ancient records, and that word is in the Bible, and when men study 
His account of all these things they see that it is far more natural 
than any men have ever suggested. 

I thought of evolution myself before I ever read or heard of it. 
It was by noticing the resemblance between frogs and monkeys 
and men, but if a man will follow it out it only shows the unity of 
nature; and if he studies the Bible too, he will see that it is cor- 
roborated in all nature, and will see the interdependence of all 
things, and will feel the sympathy we should have for the living 
creatures all around us. 

But whether external resemblance or internal structural likeness 
it does not prove any change of species either higher or lower. 
Not one case of such a change has been anywhere found. If one 
had so changed all of that species would have so changed or there 
would have been no reason for such a change, while any of them 
remain it is proof against their theory. In vain will they look for 
their new man, whose coming they predict; they will never see any 
other kind of man than now is. The antedeluvians saw older men 
than we ever saw, but such age will hardly appear again on earth; 
the antedeluvian man is against their theory. 

Human nature is about the same now as it was three thousand 
years ago. There were then some highly enlightened nations and 
peoples, but all of them had in society much sin which, like the 
teredo — boring worm — perforating the hull of a ship till it is too 
weak or leaky to fill its place on sea, must be remedied or it will 
sink. The same causes are at work to-day in the more enlightened 
States and nations of the world. Statesmen have warned them and 
literary writers have made mention of decadence in the moral tone 



A i^TORY OF HUMANITY. 305 

of society, but the victims are blind to the impending danger and 
deaf to good advice, from whatever quarter it comes. Pessimism 
may fail of heart, but opsimism is sometimes fanaticized to its own 
destruction, as were the deluded Jews in A. D. 70, persisting in 
optimism, perceiving not that God had forsaken them and their 
cause. 

In those days learning flourished in Jerusalem, Rome and Athens 
and had before among many others, but where are they now? As 
so many wrecks upon the shore of history, they destroyed them- 
selves; sin caused it all. Their own sins did it, and the same is at 
work to-day in all enlightened countries, yet they will not take heed 
to the cry of wisdom, which comes from the pages of human his- 
tory. The Christians, however, are working and praying for the 
"new man" to come — the new creature in Christ Jesus, in newness 
of life. 

They ask for that blessed leaven. Matt. 13:33. 
"Thy kingdom come. Thy will be done 
• In earth, as it is in heaven.'' 

Men may write about matter, in any form whatever, floating in 
an atmosphere or other regions of space, and that the earth was 
formed of such particles of matter, but they know nothing of what 
was or what was not there before the earth was made. The Lord 
made the firmament on the second day. That embraced all atmos- 
pheres and skies, especially in our system, if there really be any 
other, and according to Scripture the earth was made a day before 
the firmament and could not have been formed out of matter float- 
ing in the regions of space, which could not float without the laws 
of the firmament to support it; therefore, such a theory is not even 
supposable. 

In the beginning the earth was void, had no clothing, no atmos- 
phere, as well as no animal or vegetable organisms; so must have 
been all the rest. It was chaos all, naked chaos, void of everything. 
All space then between the bodies of chaotic matter must have 
been void likewise. All space since occupied by material things 
must hitherto have been a vast void. 

Nor could the system have been operated at all if all of the re- 
volving bodies in it had not have had an even start. At the begin- 
ning of the first day they were all in chaos, having no definite shape 
or form, were all set to motion at once in the orbits in which they 
were to move, all started at once in their revolutions, are all of 
equal size. They could revolve though in chaos, having the same 
amount of matter as ever afterwards and the same power and in- 
fluence mutually among them, or at least enough to answer the 
divine purpose for the time being, and the rapid motion soon 
brought them to a spherical form. 



306 A STORY OF HUMANITY. 

At the middle of the first day the spirit of God moved over the 
waters for the purpose, so it seems from the sacred text, to pre- 
pare them for the reception and emission of light, then the voice 
of the Son of God, the mighty Creator said, "Let there be light: 
and there was light," which was the first dawn of daylight upon a 
hitherto dark universe. It appears that the water- was made self- 
luminous, for the divine purpose, for temporary uses. 

On the second day He made the firmament, atmospheres and 
skies for all the spheres, and the atmospheres, perhaps, arose out 
of the bodies of all the spheres then going through the process of 
condensation, and, of course, the heat in them all was of a higher 
degree of temperature by far than any instrument of human inven- 
tion ever registered, and the earth has many external and internal 
evidences of that great heat. It took, perhaps, such a temperature 
to produce an atmosphere forty miles or more distance from the 
earth's surface all around it and to leave conditions to sustain it 
through all time as it has been since. The atmosphere holds in 
solution the ingredients which are in the earth and may have come 
out of the earth in her primal condition. According to the Bible 
the earth was before the firmament, which reverses the theory of 
its formation from floating matter in any regions of space; matter 
cannot so float without air to float in. Before the firmament was 
made matter could not float in space, and it, naturally speaking, 
took the concerted action of ail the revolving bodies at a very high 
speed for full one day to bring about conditions to produce the 
firmament. So, before this, no matter could float anywhere in 
regions of space; then the theory of the earth or any of the pri- 
mary worlds being formed out of matter previously floating in any 
regions of space is unscientific, and even if any are now so forming 
it does not prove that the first were so formed, for that was impos- 
sible before the solar system was complete in the successive 
acts of creation, as set forth in Scripture. Every condition neces- 
sary to produce an atmosphere must have existed in the earth be- 
fore it was produced or made, so of all the rest. 

At the close of the second day the whole surface of the earth was 
covered with water, condensation having gone that far, relieving 
the chaotic state that much, of which inundation the earth does not 
fail to bear witness to-day. Naturally the oceans could not have 
been formed while the earth was of an even surface, nor be con- 
trolled without the atmosphere (Gen. 1:6-8), so it was not till the 
unevenness of the earth's surface and the firmament could limit 
and control them. Vegetation could not set in until all this was 
done, nor be sustained without any of these things. 

Now, on this, the third day, He creates out of the earth the 
whole vegetable kingdom, the mineral kingdom being before 
it, then on the foruth day He brought in His permanent sys- 
tem for the light, concentrated all the light of this world in or 



A STORY OF HUMANITY. 307 

around the sun, made self-luminous, the source of light and heat to 
all the rest in his system which also prepared the waters for their 
permanent uses since, and, no doubt, it took thus long for the sun 
to condense enough to receive this light and to retain it and to 
dispense it and the heat likewise, after the divine purpose for all 
connected with him. 

Every step taken up to this time was necessary to prepare an 
habitation for the least of His sentient creatures, hence it was re- 
served for the fifth day to bring forth the least and the tenderest 
of them out of the water now prepared to sustain them and all that 
live in water; then on the sixth day the earth being prepared and 
furnished for sentient life, He began to provide them out of the 
earth, the great and common mother of them all, after their spe- 
cies, and last of all ere closes this great day He made the king and 
queen of them all, His rational creatures, man and woman, finishing 
with His moral laws for them and their race after them, hallowing 
His Sabbath, the seventh day, for His glory and their happiness, 
and for the whole race after them. 

Now here is from His own account of the work a preconceived 
plan, a beautiful system which was carried out with wonderful 
skill and adaptation to the needs of every living creature. We 
see that man partakes of all the rest, as he was really the last of 
all. The animals all partake of the vegetable kingdom, and in the 
account came after the vegetable kingdom; the vegetable kingdom 
partakes of the mineral kingdom, which agreeable to the account 
was before the vegetable kingdom. Now, then, the atmosphere in 
which all live was before them all, and the atmosphere which par- 
takes of everything* in the earth certainly in course of time is later 
than the earth, which agrees with the account, perhaps came out 
of the earth while she was passing from chaos to order. The earth 
could not, therefore, have been formed out of matter floating any- 
where in the regions of space before, for without the laws now 
resulting from a completed solar system it could not have floated. 
The case is clearly made out from the Bible account of all these 
things, and that according to the laws of nature, which Scriptural 
account is the only truly scientific statement on these questions, 
because it is the only one which agrees with nature; and back of 
all was miraculous power which held all in due balance until the 
laws of nature could receive and hold the universe in operation, as 
His Providence has carried it on every since. 

If at any time any of the bodies in the system had been less 
than they are now they could not have filled their places in the 
system; therefore, any slow development theory for any of them is 
unscientific, is contrary to nature. On the Bible account they could 
fill their places from the beginning, though according to that state- 
ment they, as the earth, may have all been at first in chaos, but 
had the same amount of matter as at any time afterwards, were not 



308 A STORY OF HUMANITY. 

therefore accumulating more weight and power and did their work 
perfectly when chaotic, while the Creator was bringing the shape- 
less bulk of each of them to its permanent order. He kept the 
time according to that perfect standard of time with which He be- 
gan. When He set them all in motion, which was at the beginning 
of the first day, then a portion of eternity, a part of Grod's life, as 
it were, stooped to earth and the number of her days began. 

We know not that there was anything in space before He created 
the chaotic bulk of the earth and of her attendant worlds, but it 
appears that all space except heaven was a vast void, and it is 
plain from the text that all space not occupied by solid bodies is 
filled by the firmament, which was made on the second day, and 
miraculous power must have filled its place until it was relieved 
of that office by the powers of the firmament. The sun, moon and 
stars, every light of heaven, are set in the firmament, and are in- 
fluenced by it and it conveys sympathy from each to the other 
throughout the whole host of them, so there is unity in great va- 
riety. Gen. 1:14:18. 

The Old Testament and the New are agreed on the questions in- 
volved in the Bible account of creation. For instance, as stated 
by St. Mark (10:6 and Matt. 19:4), the inference from which is 
that the human race began close to the beginning of the rest of 
material creation, neither has any proof yet been found that contra- 
dicts it, according to which statement there were no long periods 
of time before the race began. If there had been, they could not 
have been measured before the solar system was set to motion as 
it now is, and that would destroy so much of the theory of evolu- 
tion as to put them on the natural view of creation as set forth in 
the Bible, which itself cannot be comprehended only by admitting 
into it the miraculous, and of course it would take miracles to 
measure the anterior periods they write about before man's exist- 
ence, and as miracles cannot be admitted into their theory they 
merely say those periods were indefinitely long. So as no man on 
earth can date them, they were never chronicled. It appears that 
it would be better to stop in the backward march, where the Crea- 
tor begins, at the beginning of the first day. 

When a man is constructing a piece of machinery he has to 
make its several parts, then unite them together before it can run. 
We see tlie solar system in perpetual motion; that its motion is 
under control, conducted in an order far above anything human 
genius could conceive. If it runs by a law of attraction mutually 
adjusted to its several parts, then it could not move at all until all 
its parts were prepared to exert their forces of attraction; so pre- 
viously to what is stated in Gen. 1, 2, there could be nothing to 
work but miraculous power to bring forth existence, which is de- 
structive to the theory commonly held by evolutionists. 

Take a favorite illustration used by some of them, soul and body 



A STORY OF HUMANITY. 309 

before birth. Much is done, but all before that is done by its pa- 
rents, the developing organism is dependent upon its mother. Its 
development cannot proceed without the offices of its mother, as 
I said in "The Story of Creation," evolution has no mother. It 
seems they forgot that a mother would be needed and did not in- 
vent one for it. So in the comparison all that period before birth 
the system of the universe would be totally dependent upon the 
miraculous; there is no way to get a start only from the miracu- 
lous. All then that was done before the worlds were brought up 
to a chaotic state was obliged to be purely creative, and all of that 
work was necessarily miraculous; there is no shifting there to put 
it off on nature. 

In comparing it to the human process it won't do to say it is the 
soul at work for it could do nothing without the mother. So there 
was a pre-existing power that created; it could not be otherwise 
before existence was born. The agnostic gets there and gives up 
his creed, for there he has to have pre-existence to give existence 
to what he has been working on, and he calls it the unknown; it 
is the Almighty, but as a certain one of whom we read, he goes 
away from Him. 

If any are now forming it must be by the influence of those that 
have been before them. Of course the first could not have been so 
formed, for they could not be self-existent or self-productive. It 
reminds us of Heb. 11:3. "These which are seen were not made 
of things which do appear." If there were any material things 
before them they do not appear to our senses. And another (1 
John 3:2.) "It doth not yet appear what we shall be." It does 
not appear to us naturally w^hat one shall be after this life, 
neither does it appear to us what, if anything, was before the crea- 
tion of the chaotic bulks of the heavenly bodies and the earth; 
that was done in the beginning of the lirst day of this world. There 
is where revelation begins as to material things, and what was 
before that, if anything, does not appear to us by any means what- 
ever, no more than what will be after time in eternity, but faith 
takes hold of both and gives us high satisfaction in regard to both. 
"I shall be satisfied, when I awake, with thy likeness." Ps. 17:15. 

Take the butterfly while in the chrysalis state, it cannot fly; it 
has to come to this state of its being before it can fly, and then it 
could not fly without an atmosphere had been previously prepared 
for it to fly in. So on this comparison while the universe, if such 
it was, would be utterly dependent upon something before it. As 
no chrysalis can live without air, and air could not exist of itself, 
it took at first the chaotic bulks of the heavenly bodies and earth 
in motion to produce it, and they made a whole day for the earth 
before enough air was produced to form an atmosphere, and before 
that air was produced if there had been pre-existing matter it 
could not have floated m space. 



310 A STORY OF HUMANITY. 

If a solid body can be produced now since all the forces are 'at 
work in space it does not follow that it could have been done when 
there was no sun and no other bodies to exert influence to bring 
about possible conditions for such a production. Not self-pro- 
duction, for nothing is self-productive, there has to be something 
before it which brings about the production. There is not a thing 
that is self-productive, such a thing cannot be, except the Great 
First Cause. 

Some, while they have no sympathy with evolution in its ranker 
forms, nevertheless, give it some in its milder forms. I have con- 
sidered it in its various forms and positively believe it is false in 
all of them; none of them agree with nature. I believe if any other 
man will bring them face to face with nature he will be obliged to 
see that none of them agree with nature, and the student of human 
history, of arts, ancient and modern, of invention for the conve- 
nience and happiness of mankind, together with all other improve- 
ments will see, if thoughtful, that they all are witnesses against the 
claims of evolution in its every form, that none of its claims are 
supported anywhere soever. 

Some say "they believe everything was created by law"; that is 
like putting the cart before the horse. There had to be human na- 
ture before there could be any laws of human nature, so in all na- 
ture there had tO' be nature before there could be any laws of na- 
ture. Creation must produce, constitute or organize nature before 
there can be any laws of nature. Therefore, to say everything was 
created by law is exactly like putting the cart before the horse, for 
if there had not been men there had been no laws of men. 



Addenda to Chapter 27. 



"All flesh is not the same flesh, but there is one kind of flesh of 
men, another flesh of beasts, another of fishes, and another of birds" 
(1 Cor. 15:39.) which is just as true now as it was then. If there 
has been no change in them since then why should we suppose there 
had been any change in them before then, why should we suppose 
they were ever any more or any less alike, or any closer related in 
any respects than they are now. In the unity of nature all are 
•closely related but in her infinite variety they are distinct and no 
doubt have ever been as different from each other as they are now. 

There is a general likeness in external appearance and in inter- 
mal structure between men and beasts, but every species is distinct 
in itself from all the rest; has been as far back as human knowl- 
edge extends, and no evidence is anywhere found that there were 
ever any changes in them from one species to another. God chang- 



A STORY OF HUMANITY. 311 

ed the original serpent into a lower grade; from tlie head of beasts 
he was sent to the foot of all, that is the only change ever found in 
any of them which we see to-day, 

Darwin acknowledged himself sold, it is said, when his little niece 
asked him seriously what a cat has which no other animal has. He 
gave it up after mature deliberation, and then the sly little puss 
answered, "kittens"; that is it. So has a goat kids, and so has a 
hog pigs; that is, every thing inherits after its kind or its own 
species, and is the same in all of their generations, a stubborn fact 
in nature which has never changed, nor can it be proved that all 
which are now in existence have not existed from the first. If it 
could be proved that some have been lost from existence it would 
not prove that all which a,re now in existence have not been all the 
while; it would not be any evidence that any have changed into a 
higher, or into a lower species. 

"The whole creation groaneth and travaileth in pain together" 
Rom. 8 : 22. He means those creatures which have feelings and that 
suffer, and he teaches here that they have been in existence togeth- 
er from the first; that is, all were contemporary with every other 
from the creation and suffering together on account of man's sin. 

Men may persist in opposing the truth of God in his works, until 
He will curse them with a judicial blindness, which is called a divine 
judgment by Biblical scholars. Jude, verse fourth, the apostle here 
teaches that the opposition of ungodly men is a condemnation up- 
on them, that is, judicial blindness sent upon them from Gk)d that 
they may execute wrath upon themselves for their own folly. The 
last generation before the flood failed to appreciate the information 
sent them until they were cursed with moral blindness so they did 
not apprehend their real situation until it was too late to be deliv- 
ered from the approaching deluge. So were those obstinate Jews 
who opposed His truth as revealed in Christ, given over to blind- 
ness of heart and reprobacy of mind to believe a lie and to be damn- 
ed. So many have been cursed of Him since those days and yet 
will be in the days to come. 2 Thes. 2:10-12. 

The Bible and its teaching has so far stood all criticism, and so 
has the calculation of its chronology based upon the sacred text, 
which we freely admit may have in it some mistakes, but after all 
that can be said against it, is by far the most reliable of any other 
ever yet found. I have read and considered all that has been found 
in recent, as well as in former excavations into ancient ruins and 
no real proof has been discovered in any of them which contradicts 
the Bible, not even its chronology. 

Those explorers are after wonders, they labor under excitement, 
exaggerate the facts in their imagination and all their opinibns that 
go farther back than Bible chronology are only conjectural. They 
say it must be so, or probably is so, and go outside of all real dates 
into supposed effects of nature as the accumulation of mud in the 



312 A STORY OF HUMANITY. 

river Nile, so many inches for a century, and the deposits made at 
the mouth of the Euphrates, and there is no certainty in any such 
calculations. They give no true ratio by which to compute the 
time. In reality if the true ratio could be found no doubt all such 
products would come inside of the flood of Noah. There is noth- 
ing on all these questions so intelligent and so reliable as what we 
have in the Bible, I believe posterity will so find; it is best to keep 
cool. 

The Meriwether Vindicator of February 5, 1904 has the follow- 
ing from The Kansas City Journal: "The Mckapoos, The Kickapoo 
Indians have a very peculiar marriage custom. They simply select 
their wives, and if the selection is mutual they reside together as 
man and wife, and nothing is said. There are no scandals among 
these people. Husbands and wives are true to each other, and the 
quiet understanding is considered as sacred as our marriage vows. 
There are few acts that can be termed criminal among this small 
band of Indians. Murder is seldom heard of, and death is the pen- 
alty for the crime. Robbery from each other is unknown. All their 
possessions could be piled together in the street, and no one of 
them would think of taking the property. Their religion is the 
same as Columbus found among the Indians when he first landed 
in America. They believe that there are two spirits — the great, 
good spirit and the bad spirit. After death the wicked are suppos- 
ed to fall victims to the bad spirit. The religious worship is car- 
ried on every day. It consists of dances and singing and beating 
of tom-toms. They are very delicate regarding their belief and sel- 
dom take a stranger into their confidence." 

Punishing murder with death is Noahic, and came down to them 
no doubt from Noah, through Shem, Abraham, and Ishmael, their 
great progenitors; for it is true, so I think, that the Indians of 
America descended from Ishmael, son of Abraham. Hence this 
much of the true faith of the antediluvians, of Noah, of Shem, of 
AbraJiam and of Ishmael is thus preserved among them to this day, 
and is a chain of evidence outside of the Bible collateral with what 
we have in the Bible. So there are many evidences in mankind, in 
human arts, and in silent nature corroborating His revealed truth 
given us in His Holy Scriptures. 

Here in Meriwether county, on a route I frequently travel, is a 
branch of considerable size, running across the public road over a 
stratum of rock. I have noticed that the wearing away of the rock 
by the action of the water in ordinary seasons is but slight, In 
times of high waters it is very noticeable. In the month of August, 
1903, was a very heavy rain in that section, passing soon after, I 
noticed the rock had worn away much more than ever before, and 
it had been done by one overflow of the stream. It struck me for- 
cibly, and I stopped and examined it, for the purpose of getting the 
facts of nature in such cases. It reminded me of what I wrote in 



A STORY OF HUMANITY. 313 

The Story of Creation, that no man could calculate and tell how 
long any stream of water had been running over a stratum of rock; 
and why he could not; showing he could not get a correct ratio by 
which to compute the time. I know it would be impossible in this 
case to get a true ratio of the wearing away of the rock in any giv- 
en time by which to calculate how many years it had been cutting 
into that rock; and in the largest of streams the high water would 
have the proportionate effect as in the smallest. I am sure in all 
cases I have examined by far the most of the cutting into the rock 
has been done by high waters, and that baffles all efforts to get a 
true ratio by which to compute the time of their existence. A man 
might suppose so much had been done in one year, but the results 
are not at all alike every year, nor are they alike every half dozen 
years, on an average. It is not possible to get a uniform ratio by 
which to calculate the ages of such operations in nature. 

The same facts hold against the possibility of computing the ages 
of the coral reefs as I have also shown in the same work. That 
is, no uniform ratio of increase can be obtained by which to com- 
pute the number of years they have been in operation. There's no 
certainty in any calculation of time based upon such results in nature, 
therefore, such things yield no evidence against the chronology of 
the Bible, neither is there a known fact anywhere in all nature 
that contradicts anything taught in the Bible. I have noted with a 
great deal of pleasure that in all the discoveries mentioned in pub- 
lic print none of them contradict anything stated in the Bible, but 
at every step in the advancement of human knowledge what the 
Bible teaches is more and more confirmed; verily "the foundation 
of God standeth sure." Some may think that what is said in the 
Book of Joshua of the sun and the moon standing still for a time 
is contrary to nature, but if He created them. He certainly can con- 
trol them, and doubtless the whole sj^stem connected with them 
stood still likewise for the time specified; it is certain no man can 
prove they did not. The intelligent reader can see that the inspired 
writer speaks in the common language of men so all can under- 
stand: as it is said when the great Master taught, the common peo- 
ple heard Him gladly, and why? Because they understood what 
He said. When the people understand a public speaker there will 
be an intelligent response, hence it is well for a preacher to make 
his points clear, stating them in words easily understood, for when 
the people see his points are well taken and well sustained they 
enjoy it, but if they are dull it is for the most part they don't un- 
derstand what the speaker is aiming at. The Bible is in the com- 
mon language of the people that all may understand it, the wayfar- 
ing man, the unlearned, the child, the Greek and the barbarian, all. 

I am more and more convinced that what I wrote in The Story 
of Creation is true; I believe the Almighty enabled me to reach 
the truth as far as I went, there may be much truth, however, be- 



314 A STORY OF HUMANITY. 

yond where I went; I hope men will find it. Blessed is he who 
delves into G-od's mines of truth; he will be well paid, for it is a 
happy task, especially when one has the Bible at command and 
notices its fulfillment in nature. 

All reasonable efforts "to banish and drive away all erroneous 
and strange doctrines contrary to God's Word" have my fullest sym- 
pathy, which is my endeavor in these writings upon the topics dis- 
cussed; they ought not to exist anywhere, I hope they will become 
extinct, and I believe they will, while the truth shall live and reign 
forever. 

All unscriptural theories of creation will ever be lacking in one 
thing, and that thing is proof. To differ from what the Creator 
says about it would require personal knowledge to the contrary to 
show that His statements are wrong, which inspiration anticipates, 
(Job. 38:4,) and makes the challenge upon the fact of man's ab- 
sence at that time and place. The Bible gives the Creator's testi- 
mony upon the question and carries in it evidence suflBcient to con- 
vince every one who will think that it is His own word. I do not 
think that any person can honestly study the Bible without being 
so convinced. The conviction will settle down upon every such 
one. "This is the Word of God." 



A STORY OF HUMANITY. 315 

APPENDIX 



EDENIC INSTITUTIONS. 



introduction. 



"The Sabbath was made for man, and not man for the Sabbath." 
Mark 2:27. Man was made before the Sabbath, before the first 
Sabbath; this world had no Sabbath before man was created. The 
Lord here teaches that creation was in the first six days of this 
world, or else the Sabbath is not a natural day; He also teaches 
the same in the next verse when He says, "The Son of Man is 
Lord also of the Sabbath," He certainly must mean a natural day. 
If the six days of creation are long periods of time so is the sev- 
enth. 

If erst it took a thousand years to make a day 
The Sabbath was as long as they. 
Then Adam nor Jared nor Methuselah, 
Did not live so long as to keep one of them. 

"Neither was the man created for the woman; but the woman 
for the man" 1 Cor. 11:9. And why? Because the man was made 
first. But the Word does not say whether man was made for relig- 
ion or religion for man; it teaches us, though, that religion except 
the redemptive principle, existed before man was created. 

So man was made under religion; or at least to be religious. Our 
Lord teaches it would be better for one to be forever unborn than 
to cause some one else to be lost, which one may do by being ir- 
religious. 

Religion was the first thing enjoined upon man; it was enjoined 
upon Adam before he was married, and first of all else every one 
should be truly religious, or at least Ood enjoined upon man first 
of all obedience to his Creator, and obedience to rightful authority 
is the first thing that should be enjoined upon every one who comes 
into this world. 

Parents are as in the place of God to their children until they 
are capable of acting for themselves in morality. So up to that 
time the parents are accountable to God for them, and ever after 
they are to perform their natural duties toward each other. The 
religious is the oldest principle in this world. 

Marriage and the Sabbath are the oldest institutions known to 



316 A STORY OF HUMANITY. 

man; they were both established in the garden of Eden before man 
sinned. They are universal — made for all mankind. 

Ch. 1. Marriage. "Marriage is honorable in all, and the bed 
undefiled." Heb. 13:4. By inspiration he foresaw what he warns 
against in (1 Tim. 4:3), that some in the future as they do now, 
would claim to be too holy to marry, but the marriage bed is holy, 
holy for all, and brings honor to every one who enters it and obeys 
its injunctions. Marriage is a high honor to any one, but there be 
many who dishonor their marriage, and many too dishonor them- 
selves by neglecting to marry. 

The institution of marriage is one of the greatest blessings of 
mankind. It is an holy and life-time contract and covenant between 
one man and one woman, for their mutual happiness and to accom- 
plish the purposes of their Creator in establishing it. It cannot be 
between more than one man and one woman at the same time; 
the very nature of marriage forbids it, and makes such a thing im- 
possible; for marriage is a unit of one man and one woman. They 
twain are one, in reality, therefore, no man can have but one wife 
at the same time. 

God not only ordained it such a contract, such a covenant, such 
a unit of two by affinity, combining together in one flesh, but ex- 
plained and enforced it in necessity by creating only one man and 
one woman, and all the rest afterward were so closely related to 
them that they could have no other in marriage, which shows His 
will on the subject from the first. So Christ referred the whole 
question to the precedence of their creation, and the first marriage 
as a precedent for all the rest. Matt. 19:4-6. 

He did the same thing in the beginning of the New World after* 
the flood, having saved four men and four women — four couples 
already married — one wife for each man and one husband for each 
woman. In both instances He made the sexes equal, and the cen- 
sus from all countries shows that His Providence keeps the sexes 
about equal, so that everyone has the opportunity to fill the spe- 
cific commandment given to everyone on this subject in Genesis, 
and also in 1 Cor. 7:1-2. This was a practical expression of His 
will on the subject to the post-deluvian world, as to the first, yet 
as the prophet saith, "had He the residue of the Spirit." Mai. 
2 : 14-16. He asks wherefore one, that is, one woman for each man ; 
and one husband for each woman, and the censuses of all lands 
show that that is all He makes provisions for. The prophet an- 
swers {Tie question. A godly seed, or generation, that there should 
be no illegitimate children, that every man may know his children 
and not be ashamed to own them in any presence. Everything to 
the contrary of which is an abomination in the sight of the Lord, 
and that a man knowing his children should discharge all of the 
natural and lawful duties he owes to them, which of course is right 
and best for individuals as well as for society; and it is His will 



A STORY OF HUMANITY. 317 

that all parents should be lawfully such, and holy persons in His 
sight, likewise that all children be lawfully born and consequently 
happy, in God's law and the State's. 

Nor has any man a right to a woman for pleasure only, nor as 
a matter of convenience nor of commerce; neither has a woman 
any right to a man as a matter of commerce, or convenience, or 
pleasure. Marriage is for legitimate offspring inorder to perpetuate 
the human race and that in physical, mental and moral tact, and 
that this may be done in the best, the happiest way.- 

Anyone knows, that to eat food and to drink water as the Creator 
has ordained for us is best for health and happiness, and that ex- 
cess in the simplest diet and in the best water is a damage to 
health and happiness. It seems that men lusted to go to excess in 
marrying and the Lord suffered Solomon to go to the full length 
until he disgusted and satiated himself with it and pronounced it 
vanity; then he warned all others against sinning against virtue, 
recommended to marry in youth and always be true to their mar- 
riage covenant, giving it as his judgment that that was the way to 
insure the greatest amount of domestic happiness. 

I believe if a man will be true to his first love, strictly chaste all 
his life from an innocent child, marry that one in early life, dis- 
charge all his duties, it will be the happiest course he can take 
through life, and that excesses of all kinds bring misery. 

The history of the race, as well as our own experience and obser- 
vation, shows that it is always best to obey this divine law of mar- 
riage, and always be completely virtuous before and after mar- 
riage. 

It does not follow from the nature of marriage that a man or 
woman may not marry again in case of the death of either party 
to the marriage covenant, nor does it follow from the nature of that 
covenant that if virtue is violated by either party, the other being 
innocent, may not sue and obtain a lawful divorce and marry again. 
This the divine Law-giver has always allowed, and such an act 
carries with it no blame or dishonor whatever to the innocent one. 
The Bible is the complete defence of all who have to suffer such 
an extreme misfortune. 

The Lord has always visited the infractions of the laws of mar- 
riage by any people with severe penalties, or in other words, for 
sinning in any way against virtue. Virtue in its common meaning 
is one of the most important principles in the happiness of any 
people. Everyone should first of all things provide for the protec- 
tion and cultivation of his virtue, and marriage is the divine shield 
or protection of one's virtue. 1 Cor. 7:1-2. And while we pray, as 
everyone ought, "Lead us not into temptation, but deliver us from 
evil," let us have the good judgment not to expose ourselves to 
temptations or to evil or danger of any kind. 

If "it is good for a man not to touch a woman" except his own 



318 A STORY OF HUMANITY. 

wife, then a man ought to gallant his own wife, and not some other 
man's wife, and another man gallant his wife; this is an evil; it 
does harm. The Bible is the best book on etiquette and we all 
would do well to practice its courtesies and take its cautions. So- 
ciety has made rules against the teaching of the Bible, which 
are also against the happiness of people in the end, for they result 
in evil, cause much trouble, for while one man may do to trust to 
be truly polite to his neighbor there are many that will not tote 
fair. 

Every married man — and I do not think there ought to be any 
other class of grown men — should so arrange his business as not 
to strain his virtue. If he is a legislator, congressman or anything 
else, which causes him to be away from home, he ought to so ad- 
just all of his affairs as not to bring a strain upon his or his wife's 
virtue. The Bible teaches us so to do. 1 Cor. 7:4-5. In all such 
cases it would be best to carry his wife with him, and children, 
too, unless for his own comfort and for the happiness of his family 
he makes his absences from home short. 

If a person is in a business that is a strain upon virtue or ex- 
poses one's self or anyone else to temptation, the best thing is to 
abandon it. It is better to make less and be virtuous, pure, safe, 
harmless, and not even risk the danger of a fall and its awful mis- 
eries upon all concerned. 

I'm sorry for a man that has to be away from home much and for 
his family, too, as drummers, for instance. If the trading part of 
the human family would adopt a more happy plan on which line, 
and all the traveling public also, it would be better for the country, 
even if they did not get quite as much money. But no doubt but 
all lines of business and the whole country would only do the bet- 
ter by it, instead of losing by it, for they would get the trade and 
the profit anyhow. 

It is not at all a wise thing for any man to be away from his 
family very much. His wife and children need him at home, and 
it is better for his neighborhood that he make his stays from home 
as short as necessity will allow. 

Where is the consistency of making laws or of teaching and 
enforcing laws, when they themselves are privately or otherwise 
breaking them? Think of the idea of the State, of any State, fixing 
as it is called, "the age of consent;" there is no such age. They 
have no right to fix any age of consent for anyone to do wrong, 
and no one has a right or excuse to consent to do wrong. This 
whole business of fixing an age of consent is, as it were, to capture 
the uninstructed and overpower them by their wiles into an evil 
course which is so bad that they who protect them by law don't 
want to hear it named. They ought to be ashamed of it. 

.Where is the difference in doing wrong personally and in pro- 
tecting somebody else to do wrong? Are not the accessories to 



A STORY OF HUMANITY, 319 

murder found guilty of murder in laws? Do not such legislators 
make themselves guilty in this matter of consent, let the age be 
what it may? The idea of protecting mean persons by law in tak- 
ing other's children from them, and that for slavery of body 
and soul both of the meanest type ever invented, is too shocking 
to be thought of; then boast of a free country. 

It is far worse than any form of kidnapping condemned by these 
same legislators. This is as the Bible says, "frameth mischief by 
a law." Ps. 94:20. It is a wonder that the people do not express 
their indignation against all such laws and their contempt for those 
who pass such acts in the name of law. They defile any legislature 
that passes them, any code they are put into, and are a shame on 
all those who pay them to enact them and upon any State that 
allows them to exist. 

Sin is bad when done against the law of man only, yet it is always 
against God's law, but awful bad is it to deliberately protect by 
law those who trample upon the rights of other. The State then 
makes herself a violator of God's law and a protector of those who 
rob others of their most precious possessions — their children. It 
would be a far less injury to the child for them to kill her at once, 
and a less grief to her parents and the rest of the family to mourn 
her as dead, and not so bad for society either as what they do. 

No city or any other body of people is justifiable in having such 
a law, or custom, or practice; nor is a State or nation justifiable in 
allowing it in its cities, neither anywhere else in its boundary, by 
which they protect from punishment those who commit crimes 
against others; and as to sin, we are all under the same moral law 
toward God and toward one another. None can escape its obliga- 
tions or its penalties; be not deceived, you will have to account 
for it. 

It was sins against virtue that caused the destruction of Sodom 
and the cities burned with her; it was one of the main causes of 
the destruction of the Greek and Roman nations, and of the Jew- 
ish nationality. The New Testament charges them with it in that 
generation just before their dreadful fall. All of these are provi- 
dential warnings for all others and lessons of timely instruction 
for all mankind. This sin, in its different forms, I hesitate not to 
say, has brought more miseries upon the human family than any 
other species of wickedness, and, therefore, let not those who think 
they have escaped so far boast, for punishment will surely come, 
in some way or other, in this life at that, and everyone will have to 
answer to that Judge who knoweth all, in the end of days, if not 
before. As at death the righteous enter upon Immediate reward, 
so do the wicked upon suffering, both of which will be greatly 
enhanced at the last day. 

In view of all these and for many other good reasons, I do not 
think it is advisable for either sex to live unmarried. However 



320 A STORY OF HUMANITY. 

pure they may be in it, it is inconveiiient, troublesome and an un- 
necessary self-denial. While the New Testament permits of such 
a choice it is with a great deal of caution, as in Matt. 19:12. Even 
if for holy reasons they make such a choice, I fear they will live 
to see their mistake. Once I heard a good lady say: "Francis 
Asbury said he was not sure but he made a mistake in following 
Paul rather than Peter on this subject." How strange it is that 
the Roman clergy forsake Peter on this. 

I believe a man or woman either will be happier at home and 
more useful in society in all of life's stations and duties to be 
married than to be single. I think, however, with the greater part 
who live single it is a misfortune rather than an intention. When 
an inquisitive Yankee lady asked the man who wrote The History of 
the War Between the States why he never married, the great 
statesman said: "Ah, there is a story about that." It is said there 
was also in the case of the bachelor president, James Buchanan; 
however wise they be I demur against the choice. There is a story 
though ^in most of such cases. 

If they had have married the ones they grieved so much about 
in all probability they would have found that they did not match 
well with them. It is better in all such cases to think if it was- not 
so decreed it is providential and for their good, and associate with 
other fair ones and they will take all that grief out of ,him, then 
marry another and be happy. 

More than onq man has told me that he lived single to take care 
of his mother. I think in such cases they can bring more help and 
comfort to their mothers to have been properly married; so could 
they to their sisters also. 

Both nature and revelation teach us that marriage is the purer, 
happier, better state. In regard to preaching, Christ said, "Let the 
dead bury the dead," rather than not preach, so should a man feel 
in regard to getting him a wife. 

However, I some single lives have been very commendable, as for 
instance, the first generation of Methodist traveling preachers, both 
in England and America, many of whom sacrificed in this sense to 
get the itinerancy established. Those who follow after them enter 
into their labors, nor can they ever too highly appreciate what the 
first did for them. All honor due to such ibe given, who sacrificed 
themselves in so noble a cause. Some other churches tried to 
establish a similar system but failed, and why? Because they did 
not have the men that would sacrifice themselves for it. 

Many praiseworthy ones, too, might be mentioned in the; estab- 
lishment of our government, as Washington, foregoing married 
bliss till that long war was over. Likewise many others, all for 
their country's sake, nor will a grateful people fail to reward them. 

But such sacrifices are' no longer necessary or advisable; let 
every clergyman have his wife, it is his inherent, natural right, and 



' A STORY OF HUMANITY. 321 

none have the authority to object. Let every soldier have his 
family, he is entitled to a wife and children. Every one who went 
to the front inithe war, whether hurt or not, is entitled to his pen- 
sion, let him have it. Every one widowed by it, let her have her's. 
It is but little compared with her losses for her country. 

I believe preachers can do more to illustrate and enforce by ex- 
ample the duties of religion to be married and have children than 
not, they will have more friends and do more good. Being in such 
conditions as to be touched in the course of a life time with what- 
ever of an ordinary nature touched others, they will be better pre- 
pared to sympathize with them, and it will open veins of usefulness 
to a married preacher, especially if he has the good fortune to 
have children into which an unmarried preacher cannot enter. 

I believe even foreign missionaries, take them through their life 
time, will do piore good to be married than not. If married they 
can exemplify before the heathen how a man ought to bear himself 
towards his wife; could, if he had children, illustrate in his own 
conduct many Christian duties better than one who has no children 
or wife, for whatever people see done they can understand much 
better than if it is only told them; as when the student in surgery 
sees the master use the knife he can understand it better than he 
can from lectures only. So it is in regard to all teaching, the world 
needs the object lessons, and it is best for preachers ito touch hu- 
man life in all its innocent phases, so also it is with men and wo- 
men in all pursuits. As it is written, "Let every man have his own 
wife, and every woman her own husband." "While the earth re- 
maineth," none are exempt from that duty; none are denied that 
privilege. 

If, all of men and all of women would be obedient to that law 
there would be none left out, for the census of the world shows 
there is enough for that, and none to spare. How happy the world 
would be if all of them would do that. ' It is declared to be God's 
will in many ways, as He teaches no human body is for fornication, 
or adultery, or whoredom, or any other form of uncleanness. There 
is no ground! for polygamy, bigamy, concubinage, or for anything 
else unvirtuous. He wills the santiflcation of everyone; that the 
vessels, the body of every soul, should be heldjin honor, in all puri- 
ty, not defiled or abused in any way (1 Thess. 4:3-8), so the Lord 
provides an helpmeet for everyone. Neither is it His will that any 
refuse themselves to have an helpmeet, nor is it His will that any 
deprive others from that enjoyment, nor for any to despise or neg- 
lect that duty they owe to their race and to their Creator. 

But now it is a good deal like property, some having a great 
excess of it, while others have none. In some countries kings and 
others among them have many so-called wives, for no man can 
have but one wife at the same time, but thus they keep many men 
from having any wife at all, which is as hard on the women as It 

11 



322 A STORY OF HUMANITY. 

is on the men; because if a man has four women, three of them 
have no husband. The Bible gives the women the same marital 
rights as it does the men, in obedience thereto I have seen wedded 
Intelligence walking beside reason dethroned in his wife, kindly 
and faithfully performng the duties in his relation to her. 

While King Solomon lived a pure life his wife did also, but when 
he went into impurity, perhaps, she did, too, for he accused them 
all of adultery. Eel. 7:28. Though it was wrong, he had no right 
to complain, for he first taught them to do wrong in his own ex- 
amples. In regard to the heathen ones he had, their fathers did 
the first wrong in the matter in offering them to Solomon for this 
purpose, 

"He that giveth her in marriage doeth well, but he that giveth 
her not in marriage doeth better (1 Cor. 7:38); but it is easily 
seen that it is not laid down as a general rule, and moreover he 
tells us it was not by commandment from the Lord, but only out 
of his own mind he delivered this judgment. He here deviated 
from the custom as he explains in verses 25, 26, only as an excep- 
tion, for the time being, or "present distress," that is, foreseeing 
the war our Lord said should come with its awful results, was 
close at hand, he thought it would be best until it was over for all 
involved in it to remain as they were, yet he added if they did not 
have the power over themselves to carry it out fully it would be 
better to marry, verses 9, 37. 

In the 38th verse the pronoun her is supplied by the translators, 
therefore it may have reference to any unmarried person given 
himself or herself in marriage or not as each decided to do. Then 
it^ gives a man, under the restrictions laid down, the privilege to 
keep himself from marriage or the privilege to give himself in 
marriage to some woman, and I think he ought to do the latter, 
risking all consequences. He should give her his virginity, for it 
is her right, and his duty to his Creator. He should endow her with 
his youthful chastity. But alas! I fear that many have lost this 
sacred and best dowery before they marry! If so, they are poor 
indeed. Yet it is better for them to marry and keep themselves 
to the law of marriage. 

It shows, too, that a woman of lawful age has the same right a 
man has. She may give her virginity to some man in lawful mar- 
riage or she may not, as she chooses to do. It is clear the apostle 
does not mean to bind any of either sex in this advice given for the 
then present distress, and therefore whichever course one took, 
under the circumstances, marry or not, it would be no sin so he 
lived right. 

So in regard to parents giving their consent, if they consented 
contrary to his advice it would be no sin, or if they withheld their 
consent it wo"uld be no sin; for he said that only "by permission, 
and not of commandment." 



A STORY OF HUMANITY. 323 

It shows that one has the right to keep in a state of perfect celi- 
bacy if he so decrees for some conscientious reason, and if after- 
wards he finds he is not able to continue in such purity and chooses 
to marry, he should do so; and it shows that there is no lawful 
power lodged anywhere to enforce celibacy or virginity upon either 
sex. And it further shows in all cases where persons have vowed 
for any reason to live an unmarried life if they find it is incon- 
venient or unhappy for them, the proper thing for them to do is to 
get married (verse the seventh), and God will release them and 
pardon the former mistakes. The ninth verse covers all cases, 
whether under vows or not, and no such vows to whomsoever made 
are binding in the sight of God. 

Our Lord advised in every place marriage rather than celibacy. 
He allowed celibacy only upon the ground that those who went 
into it had the strength to continue in it in all purity through their 
life time. He lived it in all perfection, but it is a baptism against 
nature, which Adam Clarke says no man can receive except he is 
literally a eunuch. Matt. 19:12. I do not think any man can con- 
tinue as pure both in body and soul in a state of celibacy as he 
would be in proper marriage, which is the reason our Lord dis- 
couraged it in all and in everyone. Just so with St. Paul, "If they 
cannot contain'' perfect purity through life time it would be better 
to marry in youthful days. Many take upon themselves, in the 
ardor of youth such vows, which mature manhood, when the strug- 
gle is harder, fails of that purity they hoped to obtain and find a 
miserable old age, because they started wrong and continued wrong. 
The book. Imitation of Christ, T. A. Kempis, shows that the celi- 
bate who wrote it was always in a vain struggle against his nat- 
ural manhood for a victory he never got, nor can anyone get it on 
that plan., Nothing but the grace of Christ enables anyone to 
conquer in that fight. 

There are trials all the way; temptations come to all; they come 
in all periods of lifetime; it is a continual warfare. Some of the 
hardest battles are often fought quite near to heaven's gate; there- 
fore, if we expect to be allowed to rest outside of heaven we shall 
get disappointed, but it is a glorious struggle in Christ with HiSi 
help, and blessed will be the final outcome. 

Some of our States have laws forbidding marriage in certain 
specified cases, which I think is wrong. I do not think anyone 
should be denied the privilege of marriage on account of crime. If 
they were to get married perhaps they would be good citizens. If 
anybody has a desire for marriage it shows he has a qualification 
for that relation. I do not think really insane persons have any 
desire to marry. 

If persons in feeble health, or of diseased constitutions, marry 
and bear children and they die young, how do we know but it is 
for the best? It may be for the glory of God and for the good of 



324 A STORY OF HUMANITY. 

society. We see that many do die young and that of the healthiest 
of parents, and that many live though diseased, which are born 
of robust parents. 

Neither from sin, nor from disease, was a certain one born blind, 
but for the glory of God. John 9:1-3. From this example a man 
may not inherit blindness from his parents, but though having the 
most favorable antecedents may be defective that the Creator may 
be glorified in him. We should not, therefore, add affliction to the 
afflicted by withholding from him his natural rights, but we are to 
do as we would be done by; if all would do that there would be noi 
harm done to anyone. 

Have we not seen some blind ones doing more good than some 
seeing ones? And do not some of sickly ones do better than some 
of the healthy ones? A short, weakly life has done more good in 
the world than many a strong, long life; therefore, don't let us de- 
prive the weakly ones of any of their natural rights and privileges, 
and thereby render them more unhappy, and besides expose them 
to temptation. Providence distributes His gifts to everyone as He 
sees best; therefore, those things we cannot mend it is best to let 
adjust themselves. 

Especially while so many of the stout, vigorous ones are failing 
to marry we should not by any means deprive the diseased ones, 
or criminals, or other whoever they be who can marry on Scrip- 
tural grounds; and, moreover, their offspring might be better and 
more useful than the offspring of many of the robust who go into 
dissipation of any kind, for thereby they poison their blood and the 
blood of those engendered by them. All States should rather 
encourage all to marry and thereby bear their part in building up 
their country, and of keeping their race intact. All churches and 
all societies should do likewise, commending every duty to all, 
and every innocent privilege also. 

Many have been the books written advising the unmarried how 
to select suitable companions so as to secure to themselves the 
highest degree of happiness in wedded life, yet none of them 
have equaled nature herself. For instance, in the constitution of 
our society the sexes are allowed to associate together for ac- 
quaintance, friendship, courtship and marriage, by conversing to- 
gether they will soon find out which in either sex they like best. 
As Dean Swift says, he chose the one whose conversation pleased 
him most. If a young man makes a lady's acquaintance that 
pleases him well, if she without any efliort on her part throws a 
charm over him which causes her image to be impressed upon 
his heart and mind so that when he is absent from her he natur- 
ally thinks of her, reviews in happy memory the conversation 
which he had with her, remembering the sweet intonations of 
her voice, her lovely smiles and the pretty dimples which played 
over her cheeks when she laughed, so that she is a living pres- 



A STORY OF HUMANITY. 325 

ence with him by day and by night, whether he is alone or in a 
crowd, that shows thus far that she is naturally suited to him; 
if it is so with her it shows also that he is so far suited to her. 

If this mutual attraction continues it shows that they have a 
natural affinity for each other, but if either without looking for it 
finds in the other something repulsive, it shows there is a natural 
Repulsion between them, not seen at firsts which is naturally for- 
bidding to their marriage; one of many reasons why he should 
not propose too soon. Whichever finds this in the other should 
not blame that person for it, because it cannot be helped, it is 
the natural law of repulsion planted in us all by our Creator for 
wise purposes. Some, until they learn better, find fault and fall 
out for that, which no one is to be blamed for having. He may 
be a permanent attraction to some other lady, and she may be all 
that could be desired by some other gentleman. 

Everyone may find some one for whom he or she has a lasting 
affinity, which is the natural law that adapts them to each other, 
and if everything else is agreeable in both it will be a happy 
union. 

It is often the case one we have a natural affinity for is lacking 
in moral qualities or business qualities, then we will have to de- 
cline going farther or else make a sacrifice somewhere. Some 
have sacrificed their taste for personal agreeableness in the nat- 
ural qualities for the better moral or business qualities, and have 
prospered, lived in plenty and splendor, while others have sacri- 
ficed the better moral or business qualities for that which is nat- 
urally pleasing and agreeable, and after a while have found a 
large vacancy for the comforts and even the necessaries of life, 
with misery enough. 

If a gentleman admires a lady and they are thrown into each 
other's presence she will hardly fail to discover it, and if she can 
admire him she will be sure to sympathize with his esteem for 
her; for it is but natural to the feminine nature to respond in 
heart to his love, unless he is naturally repulsive to her. Some- 
times a lady sees a gentleman she naturally admires and falls in 
love with him without any encouragement from him, but usually 
love begins in the way stated above; and when she in an intuitive 
way responds to his love she wants a manly expression of his 
love for her; otherwise she will come to hate him; for she cannot 
bear a cowardly lover. No man, however, is safe in trifling with 
a lady's affections, nor will any man of correct judgment do that. 

Natural marriage is a unit made by the affitnity of one male 
and one female. The laws of attraction and repulsion are planted 
in us all for this purpose that every one may find his own af- 
finity. It is designed to be indissolvable until natural death re- 
moves either of them, and the laws governing it cover the whole 
ground of virtue in both parties. 



f 



326 A STORY OF HUMANITY. 

If a man unmarried sins in any way against his virtue, whether 
with another in that guilt or himself alone, he not only sins 
against God and himself, but also against her who shall be hisi 
wife; therefore, he should guard his virtue ever as with a jealous 
eye, for every time he so sins he so far disqualifies himself to be 
a complete husband, and renders himself unworthy of her. He 
should keep his virtue most sacredly for her and endow her with 
it as he expects to receive hers at the hymenial altar. It is hei 
right; she should have it. Though now however unfortunate he 
has been it would be better to reform and get married. 

If one never marries it is better to love some one of the oppo- 
site sex, for nothing conduces more to a perfect physical devel- 
opment than pure sexual love. It gives completeness to every 
feature and sweetness to the voice; it brings purity to the heart 
and mind, and inspiration to genius. The noblest of endeavors 
in either sex are born of love; the mightiest heroism is of her 
authorship. She inspires the sweetest poetry and the most elo- 
quent oratory; she sustains the student in every department of 
learning in all its weary tedium, and the apprentice in every pro- 
fession in his slow-plodding way to success. 

It is always the love of some princess or pretty lass that leads 
human nature in her noblest endeavors and crowns them with 
the greatest success, blessing those who obey her dictates oft 
with the grandest triumphs over every opposing element. 

It is one of the necessary principles in the formation of char- 
acter; nothing is better for any young person than a pure, virtu- 
ous love. It would be a great and sad mistake, always to be re- 
greted, in any of either sex to deny themselves of her help and 
sweet influences over body, mind and spirit. It is better to love 
and fail to reap the possession of its happy fruition than not to 
love at all. 

You see all vows of celibacy or virginity deprive one of all 
that, for they have no such hope. How miserable is it for them! 
Then follow the teaching of Christ and not be caught in such a 
snare. 

The phrenological writers base the happiness of marriage upon 
the compatibility of the natural temperaments of the parties, and 
vice versa. Their science cannot go farther than that, while the 
religious writers insist most upon moral and pious qualities, and 
others upon financial, social and intellectual equality. Amidst it 
all I know no better way for those who have yet to make that 
choice than to consult their natural instincts, their common 
sense, their reason and their best informed judgment. Happy 
are they who get all they desire in nature, in education and in 
grace; to be married in that way is one of the best estates a per- 
son can have in this life. 

While the writers have done well upon moral, intellectual and 



A STORY OF HUMANITY, B27 

social qualities of the sexes in order to happiness in marriage, 
there is a point of equal importance to fullest happiness in matri- 
mony which they have overlooked, that is physical equality of the 
sexes. Much depends upon this; the lack of it has brought great 
inconvenience on an otherwise happy man. 

In order to acquire this our girls should be reared in a way to 
toughen their fiber; let them have a plenty of open air exercises, 
such as active sports, athletic plays, walking, running, jumping, 
riding on horseback and such kinds of work as will not injure 
them in any way; helping in all kinds of domestic work in the 
house, yard and garden, learning all that is to be done in all these 
departments of life and helping their fathers and brothers in their 
business and work when the weather is pleasant in such kinds of 
work as they can do without injury to their health. 

No branch of education is more important for a girl than this. 
Happy is she who learns these lessons well; that can be a good 
housekeeper, a splendid cook, as well as a very queen in society. 

School rooms should be constructed with an eye to the health- 
fulness of all who attend. The seats ought to be graded to suit 
the height of the pupils and the desks likewise; so that none of 
them would have any need to stoop over to read, write or do any- 
thing else; but the top of each, where lies the book or paper, 
should be so high that the student occupying the seat would be 
obliged to sit up straight to do his work in his several studies. 
They should be taught to always sit, or stand, or walk erect, 
having the shoulders spread back to a square in a manly, grace- 
ful, healthful position, in order that the lungs may have space to 
develop; it adds much to their constitution in either sex, as well 
as health, strength and beauty. 

Some may think it is a necessity for some to be round, or 
humped-shouldered, but not at all; it is the result of habit. I 
have seen many babies, and have never seen a round-shouldered 
one yet. If a man suffers such a deformity to grow upon himself 
until he is thirty years old by perseverance to the contrary he 
can relieve himself of it, and keep himself straight the remainder 
of his life; it will pay him well to do so, and stick to it. As the 
apostle salth, "I keep under my body;" to do that he tells us how 
he persevered in holy wrestlings to the contrary (1 Cor. 9:26, 27), 
and by using the means I have named above a man can do what I 
said he could. 

When children retire for rest and sleep their parents or guar- 
dians should see that they do not lie in a curve, but straight with 
the bed, so as not to draw in the chest while asleep. Physiolo- 
gists teach that they grow more while asleep than when awake; 
how important then that they lie in a healthful position. They 
should be taught, for the most part, to lie straight on the right 



328 A STORY OF HUMANITY. 

side, stretching out occasionally on the back for change of posi- 
tion in order to rest better as they have need. 

It is best to lie with the head to the north, it gives sweeter 
rest, better sleep and more complete restoration to strength for 
next day's work of any kind than to head any other way. But 
few will believe this; yet those who may try it will be well re- 
warded for it. It is not original with me; I saw it in a newspa- 
per, tried it, found it true; then I remembered in my youthful 
home when I slept so soundly and so refreshingly my bed headed 
to the north. 

Children should not be allowed to sit at home in a crooked po- 
sition; in reading, writing, knitting, sewing or any kind of work 
or of amusements, keep their shoulders square and bodiea erect, 
and so stand and so walk and ride. You must kindly inform 
them of the need of all these things and cause them to see the 
good there is in it to them or you will not succeed. 

Habits, correct or incorrect, will follow them through life. As 
a lady wrote a few years ago, that she "wished for a law to be 
passed to keep our public men from sitting on their spines, espe- 
cially when riding in public conveyances with ladies." Perhaps 
the cares of State weigh so heavily upon them they are more 
jaded than other men. 

It is a pity that Madam Fashion is so exacting upon our girls. 
Her demands upon them cause them to suffer much, especially 
in after life, a cruelty inflicted upon them solely to get money. 
How true it is that 'the love of money is the root of all evil." It 
is the source of the cruelties of fashions as it is of other evils, 
and their husbands, whoever they may be, will be put to mudfi 
inconvenience and trouble by and by on account of it. 

While single they try every way they can to be pretty, not 
thinking that thej^ themselves are prettier, as the opposite sex 
do, than all the ornaments they can put on. To be admired, to 
please, to be fashionable, they will dress in styles which are as 
unhealthy as they are uncomfortable, and for the sake of style, 
eating and drinking things too hot to be taken into one's mouth, 
sipping hot coffee out of a teaspoon instead of using a saucer to 
cool it, preparing for the dentist by burning the enamel off the 
teeth which nature can never heal; the inevitable decay of the 
enamel, followed by toothache and bad health, are sure to come. 

The same applies to hot teas and soups as well. Nothing should 
be drank or eaten while it is unpleasant to the membranes of the 
mouth or tongue before they are hardened by this habit. The 
best thing to do about it is to be independent enough to drop the 
fashion and adopt a better; thereby you may save others from 
suffering as well as yourself. 

In all this, in either sex, they are looking forward to a happy 
marriage, but alas! it is only preparing them the less for its en- 



A STORY OF HUMANITY. 329 

joyment' when that good fortune comes, for to be happily married, 
to be every way fitted for its duties, to take in its enjoyments, in 
iether sex, is more than to be a leader in fashion; it is the highest 
natural enjoyment we can have. 

But the "lords of creation" should be lectured some, too. Many 
of them instead of taking good advice, follow the advice of the 
bad (Ps. 1:1), learning things, bad things, which they ought not 
to know; eating forbidden fruit, wasting time and money both, 
and besides, which is worse, losing strength, all of which they 
will need, and will regret when they see the losses they have 
suffered. Some of them after they become of lawful age to marry 
postpone it, hoping to get better prepared, but alas! becoming 
less prepared for it all the while on account of bad habits. It is 
better, far better, to be a pure young man, without a profession, 
than to have a learned profession with any kind of bad habits. It 
is better to be without money and have a good character than to 
have money with bad habits. It is better to marry young and be 
pure than to wait and become impure. It is better, too, for a lady 
to take a young man of good qualities without money than one 
even older and more experienced with money but polluted by 
some evil habit. 

I see no greater evil before us to-day than the fact of so many 
unmarried men, notwithstanding they are of lawful age to be mar- 
ried; ic is a pity. It becomes every man to marry, to build up 
his own race and that after a lawful manner. He who does it not 
stands squarely in his own light, which he may see some day and 
regret it too. 

The best thing a -young man can do in this direction, is to pick 
out the girl he admires most, he loves best, engage himself to 
her, if she reciprocates his love, and when the proper time comes 
marry her, but do not in the meantime be making love to others, 
if he does he will not bring trouble upon others only, but will 
injure himself; will lose friends, and perhaps get involved in 
something for which he will always be sorry. There are many 
ways in which it may damage him, he will ever repent it. Of 
course he should have a high-toned, gentle, manly bearing toward 
every lady. If he should ever be tempted to do anything impolite 
toward any lady he would do well to think, suppose it was his 
sister and some other fellow, and do as he would be done by, 
surely that would restrain him and save him from such a trouble. 

It is well for any gentleman never to keep company, only as far 
as ordinary politeness requires, with a lady or girl he esteems 
unworthy for any reason to be his wife, or whom he considers 
below his mother or sisters in social standing, if he does it will 
be a damage to him, it will lower him not only in the estimation 
of other people, but sink him in his own; it would be better rather 
to seek the company of those above him so as to be bettered him- 



330 A STORY OF HUMANITY. 

self. A man should never let himself down; no, not in 'his own 
estimation of himself, from that high standard of gentility and 
true manhood he hopes to reach. Sustain your own self. Keep 
thyself pure. Do thyself no harm. It is better, ten times better," 
to marry in the purity of youth than to live unmarried and make 
a fortune, acquire honor of men, and be impure yourself. If then 
you ever do marry you will not be able to bring that comfort to 
your family you otherwise would. 

Almost anj^thing is possible to a young man if he will only take 
the right course. Does not the Master of men say, "All things are 
possible to him that believeth.'' That carries along with it perse- 
verance also. A man should never faint in regard to any good 
undertaking, for if he will only persevere he will get there. 

I did myself one time; my wife had made me some tea in a 
small coffee pot, I had taken some, after awhile went back for 
some more, when I poured out a cup about half full it stopped, it 
seemed it was all out, yet I thought there must be more, on ex- 
amination I found there was obstruction at the strainer that pre- 
vented it from flowing into the spout; so by persevering I got all 
I wanted. I believe that God Himself will help a man more if he 
will persevere in that which he ought to do. 

Many a summer morning the plowman finds it hot and oppres- 
sive, yet he perseveres, stopping not. After a while a gentle, 
moist breeze from rising clouds fans, not his fevered brow, but 
heated and perspiring face, made so in obedience to the first com- 
mandment given to a sinner (Gen. 3:19), and from now on till 
noon it is less severe on him than in the early morn, when the 
atmosphere, unrelieved by breeze, was laden with heat. Thus 
perseverance brings to the patient toiler in every field of action 
where good is done rich results. 

I once knew a widower who loved a very excellent lady, a very 
princess by nature and culture both. She, though a very kind 
friend to him, would not agree to marry him, but he persevered, 
nor was he discouraged when a half dozen years were gone. He 
was a father of six interesting children which, perhaps, caused 
her to deny him, but at the end of the sixth year of his courtship 
they were happily married; he was well paid for waiting. Being 
slow to accept that charge showed that she appreciated its duties 
and could not consent to neglect the least of them, which made 
the family very comfortable under her splendid management. 

So while you strive to excel in knowledge don't neglect the 
basic knowledge of taking care of your physical manhood. Many 
a genius has failed here. Some from drink, some from other 
forms of dissipation, some from over-indujgence in things lawful. 
You should take care of your body, in it you shall receive again 
that which you do in it. Gal. 6:8; 2 Cor. '5:10; 1 Cor. 6:13-20. 

There is a sinful disposition in the male sex in middle age, and 



A STORY OF HUMANITY. 331 

more after that period, to wander away from their wives in 
thought and affection, too, which is an evil that should not be 
tolerated or even thought of by them, for if allowed it will lead to 
impurity in spirit, to dishonor and disgrace and trouble and bring 
much sorrow upon them and their families. This principle, made 
worse and worse as they indulge it, is one of the main supports of 
the bad house wherever it exists; that class of men want it. Not 
having the fairness, to say nothing of other condemning features 
to consider, suppose it were their wives doing such things instead 
of themselves, and they crushed down by fear of disgrace into 
non-resistence, and in this beastly course the father and son do 
the abominable thing, and that too with the same woman, when 
if they would only read the Bible they would see the shame of 
it. Amos 2:G-8. 

The Creator has planted in the race, and in all living creatures, 
sexual desire for the purposes of procreation, which is, and ever 
should be, the main object of marriage, and if they will consider 
how much pleasure the gracious Maker of us all provides for 
them over and above the offices of procreation they shall be so 
grateful to Him as to be willing to bear Him the full number of 
legitimate children, and by no means give an occasion for any 
others to come into this world by their agency. 

In its first risings in youthful days this desire in the young 
breast is pure. To follow its innocent dictates is the happiest 
course for either sex; and if allowed to have its natural way it 
will lead to marriage and happiness. That is the holy office for 
which it is given; they will do better, too, without the meddling 
of others. Of course parents should watch over the associations 
of their children and break off or allow them at first no objec- 
tionable company. 

They can lead their children if they will be watchful for them 
and persevere in it into realms of highest enjoyment in all re- 
spects, and they should begin early with them, and never tire in 
the good work. Then they will see their children with pure hab- 
its, good, intelligent and happily married in young life, which of 
Itself is a good fortune, when with the right kind of instruction 
in the other jduties of life they have the foundation for perma- 
nent happiness. 

Every man carries the badge of his profession. It is the black 
dust of the anvil and forge on the blacksmith, the lint of the gin- 
ner and those employed at cotton mills. It is the tan on the far- 
mer's face, the whiteness of the merchant's complexion, while 
there is something in the eye of the lawyer that causes people to 
recognize his profession, and the politician and the diplomat are 
known by the cut of the eye. There is an undefinable something 
about a preacher which causes people to guess his calling, and 
the fair maiden can tell the man who loves her the best. 



332 A STORY OF HUMANITY. 

The drunkard, the gambler and every class of criminals carry 
their badges. They think they hide their real characters, but 
they are mistaken, people know how to read them, so you are 
making your own badge. Excess of all kinds are weakening to 
the body and against mental and moral development. Without 
proper physical development and constant physical sustenance 
your mental capacity cannot be sustained, nor will your moral ca- 
pacity be sustained either. Proper exercise and care of the body, 
temperance and moderation in all things are as necessary to full 
success in life as are the exercises of the mind and of the moral 
powers. 

Our grandfathers used to, before retiring at night, cover up 
some chunks to keep fire through the night, rising early next 
morning would lay on the live coals some lightwood and using 
their lungs as a bellows would blow and blow and the more they 
blew the more would their lungs expand and the more air would 
pour into their lungs, and the oxygen mixing with the blood as it 
was propelled more rapidly through the system, would purify 
their blood and prepare them better for their breakfast than the 
modern man is with a drink of whiskey. 

If a fellow would do that way every night and morning, letting 
all the whiskies alone, he will hardly have consumption, even if 
it is caused by parasites he would be stout enough to resist it 
anyhow. A sound mind and healthy body, both pure, is wealth 
indeed. 

Another that will help his lungs, is to take hold of the churn 
dash, use it right and briskly, until the butter comes. It will 
relieve his wife so much, which he ought to do all he can, for 
she will have enough to do anyhow. 

After marriage let the politeness, kind attentions and sweet sur- 
prises of courtship spread over all the pages of life. The hus- 
band should discern what is pleasant, enjoyable to his wife, and 
try to meet the demand in all things, anticipating her wants, giv- 
ing her agreeable surpises in supplying them without her asking, 
ever keeping his heart right towards her, always growing to her, 
and never for a moment suffering himself to grow from her. If 
this is mutual the twain will indeed be one. 

Nothing pleases a wife better than for her husband to kiss her; 
he should keep this up as long as life holds them together. If he 
neglects it she will notice it, and be sure to think there is some- 
thing curious somewhere. She may not mention it, will grieve, 
and damage 'her health thereby on account of his neglect of her.. 
It will pay him well to always attend to that duty, but it will not 
be worth a cent to him to kiss others. Indeed he will be much 
happier not to do that at all. 

When he comes in from his business or work he should dismiss 
all that from his mind and enter heartily into company with his 



A STORY OF HUMANITY. X33 

wife. It will make the time restful and enjoyable to her. It is 
the best way to have health and happiness in the home. 

The wife should try to find out the taste of her husband in all 
things; know what he likes to eat, how he likes for it to be pre- 
pared, how he likes for it to be cooked, then suit him the best 
she can. If he is a sensible man it will not spoil him; it will pay 
her well to do so. 

Neither of them should ever think that any duty is too small 
to be looked after and duly attended to. For instance, now he is 
to leave home, is to take the train, is pushed for time, has hardly 
sufficient time to dress for the trip before the train arrives, he 
throws on his shirt, a button is missing here, one off there, and 
here the hole is torn out so it won't stay fastened together. He 
thinks what trials I have! Hears the whistle in the distance, 
fears he'll be left, but he has to get or call for another shirt. 

Again he has to go out on important business, his time is short, 
has been busy, could stop no sooner to dress for it; in a hurry he 
throws his shirt over his head, but when his head reaches the 
top it won't go out. What's to matter? Suck luck! Such luck! 
Why it's fastened at the top! Now he has to take it off to undo 
it, for when she did it up, she smoothed it, and examined it, and 
to have it very nice she buttoned every button more than twice. 



CHAPTEI 2. 
The Holy Sabbath. 



Adam and Eve at the beginning of the first Sabbath found it 
about dusk at the close of the sixth day, for according to the cal- 
endar we have followed in the holy narrative it was then grow- 
ing dark and the next day then beginning was reserved from that 
time forward for the Sabbath; as the day is thus reckoned through- 
out the Old Testament. So what we call night was the first half 
of the full day with them, as when it is day here it is night on 
the side of the globe opposite us. So when the men of the sea 
cross the 180 meridian they drop a day from their calendar. At 
the set of twilight was the beginning of the first Sabbath, and God 
rested from his work on the seventh day; He stopped working. 
He had also finished. The farmer usually quits his work at the 
going down of the sun, or at setting day. 

God blessed the seventh day, made it holy, hallowed it, every 
bit of it. He told the man and his wife that they had the privi- 
lege to improve their possessions any way they might wish to, 
but they must not work on the day whose evening was then be- 



334 A STORY OF HUMANITY. 

ginning but rest all of that day from all of their work and wor- 
ship Him, and that they should keep a strict account of the days 
and every seventh day they must rest from their own work, and 
desist from their own pleasures, (Is. 58:13) and worship God on 
thaf returnng day, keep it holy, all of it; and whether agreeable 
or disagreeable to them or their posterity they must always so 
keep it, then on week days He would bless them in their own hap- 
py tasks. 

God did not work any on the seventh day; but rested all of that 
day from all His works of creating and making: as the apostle 
saith: "Entered into His rest." When a man undertakes to do 
anything and succeeds he congratulates himself, and the more diffi- 
cult the task, and the more important it is the deeper his feeling 
of satisrfaction at its successful completion. So with the Son of 
God, He had undertaken the creation of the worlds and at every 
turning step. He was satisfied and pronounced it good, and His 
Father approved it also, and at the close the great Godhead pro- 
claimed that it all was good, good. 

As the apostle says of Him as the Redeemer, "iWiio for the joy 
that was set before Him endured the cross," and as the prophet 
saith, "He shall see of the travail of His soul and be satisfied," 
so deep was His satisfaction at the successful completion of the 
works of Creation; and in view of it He rested on the seventh 
day from all the works of Creation and rejoiced and took in this 
satisfaction over all His work and therefore He sanctified it, made 
it a legal day of rest and of worship, private and public, and of 
spiritual refreshment for all men for all time to come. Ordained 
and established it as a standing memorial of His work of Creation, 
and a perpetual weekly celebration of its successful completion 
in six days; therefore He considered it of that much importance 
as an event. No other is so honored, except the finishing of His 
work of redemption which was complete when he rose from the 
dead, which even is commemorated in the bleeding of the old and 
new Sabbaths ever since in the Lord's Day, or Sunday. 

Doubtless He had reference to this when He said before: "The 
Son of Man is Lord even of the Sabbath day,'' therefore changed 
it from the seventh to the first day of the week, which may im- 
ply. " 'Twas great to create, 'Twas greater to redeem.'' Both of 
these great events are commemorated in the Lord's day, or Sun- 
day. 

However we are not to understand that He needed rest; he 
never became weary, it only means that He ceased from His work. 
His providence went on all the while. A Christian King will rest 
on the Sabbath day, but he does not give up his government to 
keep the Sabbath. So the Lord holds the reins of universal gov- 
ernment in His own hands at all times, while He rested on the 
seventh day all the spheres, and every thing in nature moved on 



A STORY OF HUMANITY. 235 

in their appointed courses with harmony and unity in variety sur- 
passing the highest conception and comprehension of men. 

A Christian man keeps the Sabbath yet neither abandons his 
possessions nor his authority to do so. Even so God has never 
abandoned the things which He made, no, not to keep the Sab- 
bath even. Christ sayeth: "My Father worketh hitherto and I 
work." The most beautiful thing a father can do is to set good 
examples for his children to follow. Just so in keeping the Sab- 
bath our Heavenly Father set an example for all his human fam- 
ily to follow, and gives this as a supreme reason why we all should 
keep it, for which reason it is called the Sabbath of the Lord; be- 
cause He not only ordained it, but kept it Himself. So he ever 
did while He lived among men, went to public worship as well as 
to private devotions on that day, until after his resurrection, keep- 
ing thenceforth with them the first day of the week as His now 
authorized Sabbath; shown by his appearances to them in their 
assemblies on the first day of the week. Lu. 24:13, 31, 33, 34, 36. 
John 20:19 and 26 v. Here is the example of the same great Au- 
thor to the Christian Sabbath and from it we have the examples 
of the apostles and the Christian Church in their time. Acts 20:7. 
1 Cor. 16:2. 

The Sabbath is neither a Jewish custom nor a Christian institu- 
tion, designed for universal man, made binding upon all "while 
the earth remaineth." Matt. 5:18. Once embodied in an unchange- 
able law it cannot be repealed. Ex. 20:8-11. This is the unalter- 
able law of the Sabbath in both Testaments. 

Some writers claim that it has been kept with such exactness 
that a Sabbath has never been lost from the beginning of time 
until now, or has past unkept by God-fearing people in every age 
of the world. I do not know that that is true, but I believe it was 
sacredly kept by Adam and his posterity, as it was given to him, 
until the flood. In that settlement between Ood and all flesh ex- 
ecuted by the flood there was n ocharge of Sabbath breaking 
brought against them, on the account of it, years and months and 
days — and seven days — are several times mentioned, which includes 
the Sabbath, it being the seventh day of every week. I be- 
lieve it was kept by Noah and his sons and handed down in their 
lines of descent in like manner as it was before the deluge, and 
that it was kept by Abraham and descended from him to his gen- 
erations. He could not have been perfect without it, (Gen. 17:1) 
it was embraced in his faithfulness, and too commonly understood 
to be specified. Gen. 18:19. Nor could Job have been perfect 
without keeping the Sabbath day holy, it seems it was so com- 
monly understood by all that its mention was not necessary far- 
ther than it does occur in the sacred text, and I believe it was 
kept by Tsrael'in Egypt until they were enslaved. 

I believe it is a witness of Divine revelation to man; that it has 



336 A STORY OF HUMANITY. 

shone with, if not a universal, an unbroken light from its first ap- 
pointment in Eden unto this day, and that it shall shine on and 
bear testimony on ancient truth until the end of days shall come. 

Marriage and the Sabbath are two witnesses that have lived 
and have testified from the garden of Eden to this time, and shall 
continue unto the end. 

The Sabbath was no new announcement at Sinai; they may not 
have been permitted to keep it in their bondage; but doubtless 
remembered it as a sweet privilege. The new generation of them 
showed at Sinai the need of new instructions upon it. 

Centuries after this, their avarice, their haste to get rich with 
some and desire for worldly pleasure in others, led them often to 
violate the Sabbath; but having suffered so much for this sin in 
their sore and long captivity in Babylon that after their return to 
liberty and to their own country they were ever after very strict 
in keeping the Sabbath day holy. As God blessed it, sanctified it, 
and made it holy, from the beginning, and no charge of this sin 
is brought against them after the time of Nehemiah, not in the 
New Testament even, unless it is implied in this, their authorities 
employed a military guard to watch the tomb of Christ on the 
Sabbath day, as they claimed to keep His disciples away from it. 

The great Creator out of goodness to all hallowed the seventh 
day, made it holy and blessed. The days and the hours thereof 
are sacred, all of them. "Thou shalt honor Him, not doing thine 
own ways, nor finding thine own pleasure" on the Sabbath, and 
blessings are pronounced upon such . Is. 56:2, 58:14. But it is 
like that description of true religion in (Jas. 1:27) a great deal 
more than common charity is implied, yet ever since the days 
of the Pharisees many have been content to take only a part of 
religion and leave the other out; for some people are so inflexible 
that they cannot bend around the smallest ceremony, although It 
has only man's authority for its existence, for no emergency, but 
are ever flexible enough under all circumstances to bend around 
that great fact laid down by the gerat Author of Salvation: "Ex- 
cept a man be born again he cannot see the kingdom of God." 
Whereas, the Master Himself ate His last passover a day before 
the ceremonial time, the seventh day people would repudiate His 
act — for He says : "With desire have I desired to eat this pass- 
over with you before I suffer. Lu. 22:15. In order to do this He 
must needs eat it a day before its time, and He commanded His 
twelve disciples to do likewise at that time — and it ended the pass- 
over in its authority for ever. 

It was in order for Him, the true paschal lamb, to expire as the 
typical lamb was bleeding too in death; it was in order for Him, 
too, to eat the passover, and it was in order also for each one of 
his disciples too to eat with Him: so they could not do otherwise 
than to take it the day before He suffered. To institute His holy 



A STORY OF HUMANITY. 537 

supper, to henceforth fill its place; to meet these demands He 
changed the ceremony, as to the time on that occasion. So He 
changed the Sabbath from the seventh to the first day; it then 
passed over from the seventh day of the week to the first day of 
the week with Him who is our passover. 

It was better for Him and for the apostles with Him to eat at 
an unlawful hour under ordinary circumstances than to neglect to 
eat it. He told them in prophecy that He would not eat it the 
next day at the regular time; it was fulfilled in the kingdom of 
God the next day when He died on the cross. Luke 22:16. While 
the 18:28 of John shows that His enemies had not yet eaten the 
passover the next morning, nor did they until that hour when Je- 
sus was dying; then it was fulfilled from Mo§es. Ex. 12:27, 1 
Cor. 5:7. 

Under the authority we have from Christ and the Apostles the 
first day of the week, Sunday, or Lord's day, is as holy as was the 
hallowed seventh day of old, and is bound upon all by the same 
high authority. 

No government has any right whatever to suspend the Sab- 
bath, to move armies, or to have them on dress parade on Sun- 
day is wrong. In case of an attack by an enemy on a Sabbath day 
they would have to use their best judgment, yet in that case it 
might be better to make a stragetic retreat. Nor should any gov- 
ernment run its conveyances on Sunday, except when out at sea 
it might be too great a sacrifice or risk to stand at anchor so 
long. All voyages by whomsoever made, should be planned, if pos- 
sible, so as not to have to run on Sunday. It is not at all true 
that the people have to have their mails on Sunday, but it is true 
for the" most part it would be far better for them to have to wait 
until the Sabbath is past. 

Sunday papers are an exceedingly great evil. If the owners of 
them could see the mischief they do wherever they go they cer- 
tainly would not be so unfair and heartless enough as to continue 
them. It is all for the love of money; but it is certain, so I think, 
that if they will all agree to print no Sunday papers they will get 
as much for the six days as they get now for the seven. It is 
in their power to do it. And then it would be so much better for 
them, and for all who work on it to rest, and nice would it be too 
for them to cease annoying other people with their work on Sun- 
day, and how nice would it be to keep the lashes off and let all 
the people have a sweet Sabbath rest, and what blessed prosperity 
in secular things would it bring to all lands that did so, besides 
the enjoyment in heart and mind the happy people would have. 
Whereas now so many are longing for rest to whom no rest comes. 

Those who edit them or work in any way to bring them out 
ought to be keeping the Sabbath as the Bible teaches. Like-wise 
should those who work on the Sabbath to circulate them, and also 



338 A STORY OF HUMANITY. 

all those who read them on Sunday. The whole of it is wrong; 
it does much harm everywhere it goes. The claim that they write 
religious editorials does not justify the Sabbath breaking that is in 
it, nor lessen the evil their examples do. 

There are some others, who out of anxiety or love of their work 
will not suffer their own bodies nor their minds, nor their souls 
to rest even on the Sabbath. 

Yet others who have human beings in their employment are so 
hardened by the love of money that they try to persuade, and 
coerce them by extortion to work on the Sabbath. And why? Be- 
cause in their blindness (2 Cor. 4:4) from the god of money, or 
Satan, they look upon them as so many machines and try to grind 
them all they can, not thinking that human muscles can ever tire 
or wear out; and that they, as well as themselves have a supreme 
Judge to face for it all. 

There ought to be a strike everywhere against working on Sun: 
day where any ordinary work is demanded of them to be done on 
the Sabbath. 

It would have to be a very great emergency to justify any gov- 
ernment in doing any of its work or business on the Sabbath, 
Legislative, judical, executive, postal, military, transportation, or 
any other kind of government work or business should rest on 
the Sabbath. It is the duty of the government — of all governments 
— to stop work, business and pleasure, on the Sabbath, just as it 
is of individuals. Of course the great Author allows works of 
mercy and charity to be done on the Sabbath, as to heal the sick 
to bury the dead, to protect life^ to save life, in cases of necessi- 
ty are permitted to be done on the Sabbath, and all these immuni- 
ties from guilt should be done in the spirit of worship to the Great 
Author of the holy day. 

Nor has any corporation the right to run their business on Sun- 
day. All steamboats and all toher vessels for business or pleas- 
ure, and railroad trains, as far as possible should stop for the Sab- 
bath. If street cars were run on the Sabbath only for such ser- 
vice as are allowed by Divine right and those who run them tar- 
ry to enjoy those services and carry back those they brought even 
at the week day fee, I do not think they would be condemned of 
God for that. 

All mining operations, cheese factories, dairies, cotton mills, pa- 
per mills, and every thing of that nature, and all trading, and 
every form of secular business should halt for the Sabbath. No 
drinks of any kind, or any thing else should be sold on Sunday, 
unless actually necessary; nor running the livery business for mon- 
ey or pleasure on the Sabbath is justifiable 

If the railroads would refuse to move not only freight but pas- 
sengers and mails, too, on the Sabbath I think they would make 
more money, have fewer accidents, less losses, and perhaps never 



A STORY OF HUMANITY. -^sy 

be found in the hands of a receiver. They could hold a con- 
vention on it and all agree to rest Sunday and on the Sunday 
nights too. They would get all the work to do which they now 
do any how. All freight would wait for the opportunity, and the 
passengers too, and let all the steamboats, and all water trans- 
portation do likewise, and it is obvious that they would get the 
same patronage they do now, and of course would make as much, 
and save more. It is obliged to be so, for every body and all 
commerce would have to wait to be accommodated just as they 
do now when they cant do otherwise. 

Now in all fair reasoning there is no need, nor justification, 
in breaking the Sabbath in any of these things, and it is clear that 
all concerned could get all the profit there is in it anyhow. The 
allwise Creator when He ordained the Sabbath knew that there 
would never be any conflict between our real need and the keep- 
ing of the Sabbath, and there is not at this day. As I have said 
above there is only so much money in all these things and thej'- 
can get it all the same without breaking the Sabbath, and then 
have the sweet rest of mind and body on the holy day, and the 
conscious approval of God, and of yourself that you annoyed no one 
on the sacred day to get a few dollars, nor kept any one else 
from rest, or from church on that day; neither the anxious wives 
from embracing their husbands, nor the little ones from kissing 
their papa on Sunday. 

Now let us all try to solve this question, and not let the Sab- 
bath and human rights be violated to get money, which we can get 
any how in an easier way, for "the way of transgressors is hard.'' 
Prov. 13. 15. I wish all would try it. 

I believe all men would profit by strictly keeping the Sabbath, 
to rest and worship "according t6 the commandment." Aside from 
its Divine sanctity it is the wisest and best institution, except 
marriage, known to man. Men observe in themselves that they 
need the rest every day which is suggested to them by the com- 
ing on of evening shadows, and that they need the rest the law 
of the Sabbath day requires of them. The observation of the far- 
mer is suflicient to convince him that he can make more during 
the year by keeping every Sabbath holy than not. 

I heard my grandfather tell of two wagoners before the days 
of railroads in their country. One decided that he would make a 
trip to market and back, a load both ways, without keeping the 
Sabbath while out; he tried it one time. The other kept the Sab- 
bath on the road both ways, going and coming loaded, as usual. 
He made the trip quicker than the other with his team in much 
better condition, too, than the other's team on returning. 

A man will be stronger, do more work, and live longer to keep 
each returning Sabbath than not. in youth it might pass unnotic- 
ed perhaps awhile, but before middle age he will feel besides the 



340 A STORY OF HUMANITY. 

rest of each night he needs the Sabbath rest also. If he works 
physically, or attends to business, or to professional duties all 
the week days, and on Sundays has his hands or mind employed 
he will find after awhile he is jaded, nature will admonish him ; 
he needs nest. As the Master said to His tired servants: "Come 
yourselves apart and rest awhile." Mark 6:31. 

When he takes the needed rest his nature is satisfied, he is re- 
freshed, feels like pitching in again. Perhaps this is an instinc- 
tive call of nature to us to keep the Sabbath, or rather Providence 
causes it to be so in us all in order to bring us into the better 
way — the way of everlasting rest; although but for the injunction 
found in the best of books, the Bible, the word of God, the cupidi- 
ty of civilized man would often persuade him to neglect to take this 
much needed rest. 

In the frigid zones men have found it necessary to rest a part 
of every four and twenty hours, and also to rest on the Sabbath, 
The one long day to be broken into as many days as there are 24 
hour periods in it for the purpose of rest and sleep which they 
need every day of 24 hours. So is the one long night following 
it every year which they have. It is thus divided in their ar- 
rangement for labor, rest and sleep, and both the long day of 
six months, and the one night equally long, every year, are divid- 
ed into weeks for the Sabbath and its holy privileges. They 
have learned this by experience or rather by Providence, who 
teaches man to profit by experience and natural observations, and 
it is all very helpful to their happiness. 

Nothing is more wholesome for any people than to remember 
the Sabbath day to keep it holy. Those who do not shall surely 
suffer the penalties; witness the Jews in war, defeat, and captivity, 
serving their enemies seventy years, redeeming the Sabbath time 
they had appropriated to their own uses, which amounted to sev- 
enty years, according to Bible history, which cured them of Sab- 
bath breaking as it did of idolatry also. Witness also the down- 
fall of other nations — without redemption — for their sins in the 
sight of God, then see that aside from spiritual interest it will 
pay any man, or set of men, to keep the Sabbath according to the 
Scriptures. 

Of course when machinery is kept in motion both day and night 
it is done by a set of night hands relieving the day hands. The 
night hands suffer much by it too, as all do who violate the order 
of nature. Their sleep in the day time does not refresh them as 
it would taken at night, their health is damaged by working at 
night, especially all night. 

In railroading and steamboating, etc., the hands have to relieve 
each other by day and by night, and when they are on a Sun- 
day run the Sabbath rest must come in somewhere or they will 
break down. I have heard farmers say they feel stiff and sore on 



A STORY OF HUMANITY. J41 

Sunday from a week's work, but what would it be if they had no 
Sabbath to rest from it? If any think they have any moral ex- 
cuse for requiring their hands to work on Sunday they are mis- 
ta.ken. Take it altogether, applied to all work, business and pleas- 
ure in the long run, it will pay better to fear God and regard the 
feelings of humanity. 

Think of a man sitting up in church on Sunday and he at the 
same time extorting work out of others for his own pleasure or 
profit, while he is there in the midst of all these high enjoyments! 

Why, the old slaveholders always allowed their hands the privi- 
lege of going to church on the Sabbath, to the same church they 
went themselves, or some other church if they preferred, and Sun- 
day nights, and week day nights, and sometimes on week days, 
especially in protracted meetings and campmeetings. They never 
thought of working them on 'Sunday. Many a lady is so situated 
that she works all the week and Sunday too. I do not mean that 
she does wrong, but it is unfortunate for her. In all such cases 
they should strictly set apart one week day as a day of rest and 
conscientiously stick to it while life shall last. No medicine is 
better for her health. It is divinely appointed and written in our- 
selves, in our need of the seventh day's rest. 

If ministers of the Gospel spend the six work days in reading, 
study and pastoral work and preach every Sunday they virtually 
have no Sabath of rest. It is an infraction upon their strength to 
follow any such rule. If they preach on Saturdays and Sundays, 
it would be well for them to observe Friday as a rest day; if they 
preach only on Sunday, at eleven o'clock and the evening of the 
Sabbath it would be well to abandon themselves to a total rest 
all day Saturday, and rest and sleep well Saturday night, then 
come to their hardest day's work with all the strength, and vigor 
and freshness possible, so as to give to the Master and His peo- 
ple the very best service they can render. He said to His apos- 
tles: "Come ye yourselves apart into a desert place, and rest a 
while," and at that very time they were never more crowded with 
work. 

This regular rule persisted in is better than a summer vaca- 
tion. The men who follow it while in health will need no other 
vacation, for it is in harmony with nature, and the law ot the 
seventh day's rest. We should never overdo. Nature admonish- 
es us in season; we will do well to keep to God's laws always 
and in all things. If a vacation recuperates after a hard strain 
it is soon lost by doing the same thing over again; whereas God's 
method sustains all the time. 

All mental workers need nature's rest as well as all physical 
toilers. It is a fashion with some to burn the midnight lamp, but 
that's against nature. They try to make amends by sleeping late 
next morning. It is better to retire early, put out the light and 



342 A STORY OF HUMANITY. 

sleep; its tlie most refreshing to the tired body and mind, then 
arise with the rising day; and study by day light: if the time is 
well improved it is enough; and is worth more than twice the time 
spent coercing fagging nature to work, and always let the mind 
as well as the body keeps the Sabbath holy. 

If the young and the strong would consult nature more they 
could study better, and study longer, and in after life could do 
better work, and work longer. But some will work all the time, 
day, night, and the Sabbath — to make money for themselves and 
it is all folly, for it shall perish, all, and themselves with it. It 
is so much better for tired nature in all to be allowed to rest and 
sleep at night, on God's plan, and to keep the holy Sabbath ac- 
cording to His commandment. 



CHAPTER 3. 
Penalty and Sacrifice. 



When I wrote it down in Part 2, Ch. 13, of The Story of Crea- 
tion that the love of existence so inheres in our common nature 
that a 4ost soul even could thank Christ for continued being, I did 
not know that such an idea had ever been advanced before, but 
so found two years afterwards in reading Boswell's Life of John- 
son, Vol. 2, page 198. / 

Johnson: "Now, mere existence is so much better than nothing 
that one would rather exist in pain than not to exist." An in- 
spired writer prays, "Blot me not out of Thy Book." The fact 
that now we have no experience by nature of any other state of 
existence than this causes us to cling in desire the more fastly 
to this. So in that future state they know not what annihilation 
would be, so they had rather risk it in that state than to be blotted 
out of being. But as in heaven new scenes of delight are ever 
and anon bursting upon the vision of the redeemed, so in torment 
the wretched spirits are often plunged into fiercer pains, yet cling 
in desire to existence rather than to be blotted out of being. 

If the second death is eternal punishment the first must have 
meant total destruction of being. But man did not experience it, 
for Christ unconditionally saved Adam and all of his from it. In 
this sense He absolutely took "away the sin of the world," and 
saved the whole race from it. But if from this second probation 
in which Adam and Eve and all their race were placed after they 
fell any fall and leave this world unsaved from sin, the penalty to 
them is the second death, torment in hell forever and ever. If 
the first death meant only corporeal death then the race is not 
saved from it, neither can be but by the general resurrection. In 



A STORY OF HUMAMTY. 343 

Gen. 2:17 the penalty must have been annihilation of being, but 
the meditation of Christ prevented it, and put him on a second 
probation with different conditions, where everyone engendered 
of this first pair has since stood and the result to each is life in 
heaven or death in hell, and we are all called upon to make choice 
between the two. 

The first of all sacrifices was the sacrifice of the Son of God, 
which was made in heaven ere one was offered on earth. Those 
on earth were but types, that was the antitype; those were but 
figures, that was truth. John 1:17. Ere He visited in the cool of 
the day Adam and Eve after they had sinned the sacrifice had 
been offered for them and accepted of the Father in heaven, so 
when redemption was offered to them it had the throne of God 
to support it. And while the judgment proceeded mercy rejoiced 
against it. James 2:17. At every step man received a respite in 
the prolongation of his life on earth and hope of a blessed im- 
mortality for his soul and body in heaven, however he must suffer 
the consequences of his sin in this world, and if any are untrue 
in this present trial they will have to suffer them also in eternity. 
Part 3, Chapter 18 of The Story of Creation. Every sacrifice slain 
for a sinner showed that he deserved to die for his sin, that death 
results from sin, and the burning of the body of the victim after 
death showed that the penalty for sin was more than corporeal 
death; that there is suffering following sin after the sinner dies 
here. Therefore, future punishment for sin was proclaimed in 
this object lesson in every burnt offering from the' first to the last. 
So the doctrine of future punishment for sin, beyond corporeal 
death, was revealed to man from the first burnt offering. 

The burning of the body of the animal on the altar after its 
death, so often mentioned, shows there is punishment for the sinner 
after he dies out of this world, or why burn the carcass after the 
animal is dead? It bled to death; the blood is the life, the ransom 
for him that offered it. Its blood was the type of Christ's atone- 
ment, but it is, as it were, punishment after death which was to 
show that if the sinner in whose stead it was accepted does not 
repent, he shall suffer after death, here in his body, in eternity 
for his sins. Anything short of this fails to show the emblematic 
meaning of the lesson taught in the burning of the body of the 
beast. The burning shows the fiery nature also of that suffering 
awaiting the sinner in eternity. It is antedated here in the burn- 
ing of a guilty conscience, as a conscience purged from sin is a 
foretaste of heaven. 

Ever since the first burnt offering hell has been preached from 
the burning victim upon the altar. From the first to the last 
burnt offering hell was preached in typical flame, but after the 
types were fulfilled on the cross it ceased to be preached in types 



I 



344 A STORY OF HUMANITY. 

of flame, but by living tongues of fire, a flame with the Holy Ghost 
and love for lost souls. 

. It is clear that the doctrine of future punishment for sin, eter- 
nal at that, is taught in the Old Testament, from its beginning to 
its end. Its first, its last, its every burnt offering showed it in 
type of flame. Both Testaments declare it in the last chapter of 
each. It is almost the beginning of the New Testament; is in its 
first and in its last book. It is in Genesis, third chapter, and in 
Matthew, third chapter. "Flee from the wrath to come" (Matt. 
3:7); that means future. It means future punishment for sin af- 
ter the death of the sinner in this world. The destruction of Je- 
rusalem had not been foretold then. Christ revealed it to His 
apostles three years later than John's announcement, but it was 
difficult for them to believe He meant it literally. John the Bap- 
tist means hell, nothing short of it. The doctrine, then, that there 
is a hell is as old as that, and as old as the revelation made to 
Adam after he sinned. The history of the doctrine of future and 
eternal punishment for sin is as old as is the history of the doc- 
trine of salvation from sin here and of the blessed reward of those 
finally saved in heaven. 

The first punishments for sin, as foretold in the third chapter 
of Genesis, 16-19 verses, is on the world to-day, surely the pun- 
ishments on immortality will not be shorter, but eternal. 
, "The wicked shall be turned into hell, and all the nations that 
forget God.'' Ps. 9:17. If it means the grave it is without pith 
or point, for the righteous are so turned, too, and the nations 
that remember God go there also. It certainly means a place 
where the righteous do not go. 

This penalty was known to Job and all the speakers in that 
book. Deeper than hell. Ch. 11:8. This cannot mean the grave; 
it is not deep, and here he is speaking of the incomprehensibility 
of God. "It is as high as heaven; what canst thou do? Deeper 
than hell; what canst thou know?" Heaven and hell are used 
here as opposite terms. Heaven and hell in contrast were familiar 
to them. It means the greatest extreme from heaven, the place of 
torment. The incorrigibleness of future punishment is set forth 
in 33:18 and 36:18, but in the 33:24 is shown God's mercy and 
love in providing against it. "Deliver him from going down to 
the pit: I have found a ransom." He does not deliver any man 
from going to the grave, the pit then means hell. There is no 
ransom against natural death; it must mean redeemed from going 
to hell. 

If there is a captive there is of necessity a captor. If there is 
a Redeemer there must be something to redeem from. God ap- 
prehended the situation and provided for it. Anything less than 
the Scriptural statement on this subject would depreciate the 
work and sufferings of Christ for mankind. The warning and the 



A STORY OF HUMAJ^ITY. ,'545 

promise given to our first parents imply all since taught in both 
Testaments on this fearful subject. By sin they were as vessels 
prepared for destruction, and hastening unto it would have reached 
it but for the blessed arrangement of all grace made for them to 
escape it. Henceforth their faith and their hope clung to the 
precious promise. The seed of the woman shall bruise the ser- 
pent's — Satan's — head; the captive shall put his feet upon the head 
of the captor. 

Here is the germ of the whole doctrine of redemption; ist roots 
embedded in the throne of God, its branches spread out all over 
the pages of revelation, and its first and its last thought is salva- 
tion from sin here and from eternal punishment for sin hereafter 
by a home in the everlasting heaven. If this is not so, why do the 
greatest and best of Christians in their dying moments cling to 
the cross of Christ as their only grounds of hope? And why the 
awful terrors of the wicked in death? No degree of faith or cul- 
ture in practical duties or gift of grace, or holiness- in the Chris- 
tian, the cross; the cross of Christ only fills the demand. While 
the- wicked whose conscience is not seared but is yet alive with 
now open eye upon hell, dies in dreadful despair and horror. 

Hope in Christ the dying sinner has not. He has despised or 
at least neglected it. If there were no hell or any kind of future 
punishment he might die quite satisfied, but after death here there 
is the judgment, and after that, what? That is the question! And 
is what you have prepared yourself for. 

Take away the penalty affixed to crime in any government and 
you weaken that government in proportion to the degree of re- 
laxation of the penalty. In those congregations, therefore, where 
no hell is preached, that preaching is about as warm and as weak 
as moonshine in a temperate zone. I have read that travelers at 
the Equator if they have no better protection, have to carry um- 
brellas spread over their heads in time of the full moon to pre- 
vent moonstroke, which explains a promise made to the righteous 
(Ps. 121: G), "the moon shall not smite thee by night." Such 
preaching, then, will average less warm and less powerful than 
moonshine. The greater the light the greater the heat; then, 
brother, enlighten them. 

Knowledge is more needed in this world than anything else. 
People suffer for the lack of the right kind of knowledge more 
than for anything else. It is the truth concerning mankind. "My 
people," saith the Lord, "perish far the lack of knowledge,'' cries 
His prophet. Hos. 4:6-8. The case is not yet bettered of the 
majority of mankind at this time in enlightened countries at that. 
Christ says: "This is life eternal, that they might know Thee the 
only true God, and Jesus Christ, whom Thou hast sent." John 
17:3. Salvation then, does not spring out of ignorance. We have 
to be "wise unto salvation through faith in Christ Jesus," with 



346 A STORY OF HUMANITY. 

"the excellency of knowledge" dwelling in our hearts. The Bible 
proves to us that the Lord wants the whole world enlightened and 
that with the knowledge of personal salvation. O, how sweet is 
that light; its in-coming fills the heart with joy. 

But where is hell? O, how sad if it you or I shall find! Ac- 
cording to Scripture hell is literally farther from heaven than is 
this globe, for neither winged spirit nor angel can make the pas- 
sage from heaven to hell or from hell to heaven (Luke 16:26), but 
from us to heaven it is frequently made. The impassable gulf 
does not intercept between us and heaven, nor does it prevent 
exit from us to hell. 

The distance from earth to heaven can no man calculate, neither 
has infinite Prescience revealed it. When the beloved prophet 
was making intercession for his people, the angel Gabriel was 
dispatched from the royal government of heaven on rapid wings 
to comfort and answer that holy prophet's prayer. His arrival 
w;ith heavenly good news was about the time of the regular even- 
ing sacrifice of old, the ninth hour of the day, or 3 o'clock in the 
afternoon. If Daniel began his holy supplications about the time 
of the regular morning sacrifice (Dan. 9:20-23), at the third hour 
of the day, 9 o'clock, before noon, then he had been praying since 
9 all that morning until 3 o'clock in the afternoon of the same 
day, which would give answer that the angel was six hours of our 
time in his flight. But how far angelic pinions can move in an 
hour we cannot tell, yet quicker than that did the prophet's prayer 
mount to heaven's throne, for ere he had begun, his prayer was 
heard on high. The thoughts of man travel at more than light- 
ning speed, and his words are as swift as these to the throne of 
God. Scarce more quickly do man's sensations travel through his 
own body; then truly is the throne above of easy access to pious 
ones even while in the body confined, and how much more when 
the soul is disencumbered. 

Our Lord said to the penitent sufi'erer at his side: "To-day 
Shalt thou be with Me in Paradise." About the hour of three in 
the afternoon did the Supreme Leader go; not long hence, before 
setting day, did His ransomed leave. Then if the distance was 
more great, the speed was more swift for the miles or leagues of 
that shining way were soon covered by their dexterious wings. 
When the holy sufferer said in triumph, "Father, into Thy hands 
I commend My spirit," instantly that holy, liberated soul sped its 
way to the loving parental bosom. Nor did it lack any company 
on the way for many of the redeemed from earth were in the 
angelic throng ascending high, and before they had reached the 
imperial dome above, heaven was bereft of all of her inhabitants 
going forth to meet Him. And when the happy Father did His 
Son embrace neither man nor angel could describe the scene. 

Shortly was there another scene, scarcely less grand only as 



A STORY OF HUMANITY. U7 

the human is less than the divine, for that first and rich trophy 
of His cross was in honor to be borne home to glory, nor was 
there a redeemed nor angel but was glad to serve in that roll of 
honor, for though a thief he had been through that rich blood 
which for him had been shed, by his repentance and faith had 
been canceled all, and neither God nor angel, nor redeemed would 
go back of his conversion to bring the former things to remem- 
brance. From that cross rose a happy, redeemed blood-washed 
soul to Paradise above, en that self-same day was with Christ in 
the presence of His Father. While from that one on the opposite 
side descended one unbelieving, unrepenting soul to hell quite as 
quick. Thus the opposite acts of men lead to opposite ends, as 
pole answers to pole. As in these material orbs so in that spir- 
itual realm the one answers against the other; this is heaven, 
that is hell. 

That the soul of our blessed Lord went into the lower regions 
for any purpose, I do not believe. With His Father I believe He 
remained, as it were, in a state of rest during His disembodied 
state; then descending with hosts of the redeemed and of angels 
on the morning of his resurrection He re-entered His body, which 
had not seen corruption, in triumph as a mighty conqueror, which 
He was; forth from the grave He came as one who treadeth the 
winepress alone. Just after this every grave that was rent at his 
death was bereft of its precious dust, and their souls in risen 
bodies appeared to many in Jerusalem who formerly knew them. 
Matt. 27:53. When to that weeping disciple He said: "Touch Me 
not for I have not yet ascended to My Father," He meant in His 
resurrected body, for the Father must have the precious privilege 
of embracing Him first in this newly glorified state. 

After the rising of the sun on that glorious first day of the 
week, now made sacred by these divine events worthy of the 
annals of earth and of heaven, with these the first fruits of the 
harvest from the dead He ascended upon high, leading captivity 
captive, the captive now with his feet upon the captor, having 
received and now bestowing gifts upon men. As they went up 
the scene, was transcendantly great, exceeding all before. In the 
afternoon of that same day He walked with Cleopas and his fel- 
low as they journeyed and were sad, but now made glad by the 
presence of their risen Lord; and at even of the self-same day 
was He with the other disciples in Jerusalem. So it appears that 
the passage from earth to heaven and from heaven to earth was 
quickly made, and frequently made, let the distance be what it 
may, small or great, while it is never made from hell to heaven. 
There is not one case of such passage on record, and the Bible 
teacties that that passage cannot be made; that that doom is an 
eternal doom. 

O, my friends, let no man deceive you! No, not by any means. 



348 A STORY OF HUMANITY. 

"Know ye not that the unrighteous shall not inherit the kingdom 
of God?" And no sinner is righteous at all unless he is now 
ceased from his sins and regenerated by the Holy Ghost. If he 
is regenerated his sins are forgiven and God deals with him as 
though he had never sinned, and this is for Christ's sake. 

It is vain to talk of loving God and of serving Him unless by 
this change of our moral nature this principle of love is planted 
and sustained in us. A child not horn as yet cannot love its pa- 
rents, so no soul of a sinner can love and serve God and that from 
love to Him, until that soul sees by a saving faith in Christ and a 
new birth experience, the light of the spiritual world; then, "mar- 
vel not that ye must be born again. Without this change you can- 
not love and, of course, cannot serve Him without fear. In filial, 
holy fear, springing out of love, your new-born soul crying, 
"Father, Father." Gal. 4:6. It is difficult for anyone that had 
been used to sinning before conversion to do this constantly for 
scores of years under all circumstances which are incident to mor- 
tality after regeneration, and they who are not regenerated do it 
not. None succeed in life-long purity without regenerating grace. 
I will have yet to find my first truly moral man that is not con- 
verted after this manner. 

Be not deceived, beloved friends, none of those mentioned in 1 
Cor. 6:9, 10, can be saved, nor of those named in Rev. 21:9. Read 
both. Behold, He cometh! He cometh! Every eye shall see 
Him. 

Some will love "His appearing and His kingdom," others will 
choose rather to be buried alive than to face the scene. Some 
will cry even to that which can respond no more than an heathen 
idol to hide them from Him that sitteth upon the throne, whom 
all shall face, and from the wrath of the Lamb that was slain for 
them, whom they rejected, did not love and serve. Rev. 6:16. 

Job rather rejoiced in his personal interest in the Redeemer. 
It was the most precious of all things to him, "My Redeemer.'' 
So he pressed this fact to his heart, was most happy in the know- 
ing of Him as his living Redeemer. He rejoiced also in his per- 
sonal interest in "the rising from the dead." Job 19:25-27. Some 
folks would like to be saved here in this life by proxy; some men 
seem to hope to get to heaven on the credit of having a good 
wife, others on the security of having praying parents. Job did 
not want to be saved in that way, neither will any one ever be 
saved that way. "Every one of us shall give account of himself 
to God." Rom. 14:12. 

Some perhaps would like to see the resurrection by proxy. Job 
did not want to see it that way; he wanted to see 'God for him- 
self, not for another, nor another for him. iWith his own eyes he 
wanted to see Him looking out of his body then risen from the 
dead, at the last day, in the morning. His language in its intrin- 



A STORY OF HUMANITY. b49 

sic sense implies a wish to dwell upon that scene — indescribable — 
for a long while, so will everyone be who is able to stand in that 
day, and their raptured visions will want to return again and 
again to the scene, for their happy spirits shall never tire on its 
supernal delights, nor will eternal days be too long for the ecstatic 
enjoyment of that great scene. Job 42:5; Is. 33:17; Matt. 5:8; 
Heb. 12:14. 

It will be to those who are prepared, who for His sake are ac- 
counted worthy in His sight, the most happy scene they could 
behold, but just the opposite to those who are unprepared — count- 
ed unworthy by the Judge of all. Then shall they with open eyes 
in surpise and shame look upon Him whom they have pierced 
(Zech. 12:10; Ps. 22:16; John 19:37), for by their sins they cruci- 
fied Him afresh in their own generation. From the first to the 
last generation did they sorely pierce Him, but then shall they 
say: "Lord, when sawest we Thee and piercedest Thee?" Then 
shall He answer and say unto them, "Verily I say unto you, inas- 
much as ye have done it unto one of the least of these my breth- 
ren, ye have done it unto Me," 

Yes, ungratefully, most cruelly do they now pierce Him, who 
loves them most, who did the most for them. For every wicked 
life virtually endorses "the counsel and deed of them" who 
with wicked hands crucified Him. 

Now while the happy immortals shall never tire of the beauty 
of the King, nor of the beautiful scenes of heaven, what are you 
doing in the way of laying up for yourself against that day? The 
day which shall "try every man's work of what sort it is." 
Whether it shall endure or perish. 1 Cor. 3:10-15. What are you 
doing for the bettering of your race in this life? or of bringing 
souls unto glory hereafter? What is your record as now made? 

Job rejoiced in hope that his future visions of God in eternity 
and his completed redemption at the resurrection of the dead 
would be the consummation of his life in friendship and fellow- 
ship with God, whom he loved so much in this life, as he says: 
"When I shall see for myself and mine eyes shall behold, and not 
another." None other than mine old, tried and familiar friend! 
None other than He whom I trusted, loved and served since my 
conversion to Him! 

Prospectively upon its face is the doctrine of the resurrection 
of all at the last day, which is said to be the crowning of all others 
taught in revelation. 

If he should know Christ intuitively he would know others he 
had seen here; it involves, therefore, the whole scheme of re- 
demption with all of its results, of its effects in this world and 
also in that which is to come, with its promises and blessings, on 
the one hand, and its threatenings and penalties on the other. As 
Job said at first in reference to the life which now is: "What! 



350 A STORY OF HUMANITY. 

Shall we receive good at the hand of God, and shall we not re- 
ceive evil?" That is, in the interest He has in the affairs of 
earth; as in the life to come, both shall be distributed by the 
hand of God, for this or for that purpose as He shall determine 
in the case of every human being. 

All this to Job and to his four friends did the Lord teach in this 
remarkably good and wise book of Job in reference to the world 
to come as in this, with all its fears and terrors, with its good 
and real evils, and therein is taught the fact of future punishment 
as truly as is the fact of future happiness. These as opposite 
fixed states are like Gerizem and Ebal, over against each other, 
as prosperity and adversity are "set the one over against the 
other." 

Without the three persons of the Godhead salvation of man 
could not be at all; this was understand by the patriarchs, no 
doubt. If there had been no Son of 'God there would have been 
no sacrifice; if no God the Father there would have been no one 
to offer it to or to accept it; no Holy Ghost to bring it in the 
reach of the sinner; it would have been ineffectual. So it requires 
the ottlces of the three persons of the Holy Trinity to save men. 
The holy patriarchs must have understood this. God and the 
Spirit of God are mentioned in Gen. 1:2. Elohim is understood to 
mean the three Persons. In speaking of God they often use dou- 
ble expressions, as in Job 11:7, "Canst thou by searching find out 
God? Canst thou find out the Almighty untO' perfection." And 
in 5:8, "I would seek unto God, and unto God would I commit my 
cause," instead of using the pronoun; so in 8:3, 5, as in other 
places, it is, perhaps, in reference to God and to the Son of God. 
Job also speaks of the Spirit of God (26:13). "By His Spirit 
hath He garnished the heavens." 

The office of Christ as advocate is referred to in 9:33: "Neither 
is there any days man betwixt us that might lay his hand upon 
us both. And that of Redeemer( 19:29); and of Ransom (33:24). 
David saye, "My God, my God." Ps. 22:1. So did Christ upon the 
cross, by which He may have meant the Father and the Spirit. 
And "The Lord said unto my Lord." Ps. 110:1. In Luke 20:44 it 
is shown that David meant the Father and the Son of God. And 
if Abraham saw the day of Christ on earth and was glad, then he 
understood its meaning. So then the patriarchs were informed 
of the nature of sacrifice, of its foundation and its results. 

The nearest of kin to the killed was the avenger of blood from 
the first. Job understood this. Christ he knew as the Redeeming 
kinsman to all our race, and He is the avenger of blood to all 
who are guilty, hence it is said that vengeance belongs to God; 
He saves those who obey the Gospel, and avenges wrath upon 
those that disobey it. In the day of judgment He will be an inex- 
orable Judge, sitting upon a throne that has no pardoning power, 



A 8T0RY OF HUMANITY. 351 

that knows no mercy, that shows no pity. Then the door will be 
shut against further applications. It will be useless to appeal to 
the throne any more; it will be a throne of grace no longer, but 
of justice only. He will not then hear your bitter cry however 
pathetic, but will laugh at your calamity, and mock at all your 
fears. Prov. 1:24-31. 

Job had a comfortable hope in all these doctrines of revealed 
truth, which solaced him in all his troubles. He hoped to again see 
his sons and daughters in spirit by misfortune slain here, and af- 
terwards at last to receive them in bodies all glorious, children of 
the resurrection. How is it with you? Shall your departure be 
in triumph or woe? Shall your resurrection be "to everlasting 
life or to shame and everlasting contempt?" Dan. 12:2. Shall it 
be to life eternal or to eternal damnation? John 5:29. 

"For we must all appear before the judgment seat of Christ." 
2 Cor. 5:10. That will be the greatest scene in the whole history 
of man, the one which all others are precipitating and culminat- 
ing unto in the onward march of human events to the ultimate of 
life and destiny of each one who has lived on the earth. Most 
glorious will it be to all who are prepared to enjoy it. How bad 
it is for anything good to come to others and we cannot enjoy it! 
When, too, it was a free privilege offered to all! How disap- 
pointed the poor fellow who idled away his opportunities, though 
he got to see the guest chamber brilliantly lighted and filled with 
happy guests, all of them free from anything to interfere with 
their perfect enjoyment, but suddenly his intrusion is discovered, 
and those in charge of affairs seize him by orders from the host 
and casts him away into the darkness without. Matt. 22:1-14. 

And how bad for those who chose to be only counterfeits or 
hypocrites rather than true Christians when they awake to the 
fact that the bottomless pit is their doom forever! And for all 
those — and oh, the swelling numbers thereof, who for momentary 
gratifications of sinful passions shall be doomed to the lake of 
fire forever. O! how much better it is for all to do right and have 
everlasting joy and gladness. 

Now in view of these tremendous verities, what are you doing? 
Are you fearing God and eschewing evil? Do you live from day 
to day as seeing Him who is to natural sight invisible? Do you 
remember in your most secret moments from man's view, "Thou, 
God, seeth me?" A rogue once in his neighbor's cornfield filling 
his sack with the well ripened ears, having posted his little son 
to watch every way and to tell him if he saw anyone. Presently 
the little fellow says, "Father." "What, do you see somebody?" 
asked the rogue. "No, sir, but don't God see you?" The old fel- 
low emptied his sack quickly and never stole any more, remem- 
bering that he was always in God's sight. It applies to all of our 
private acts, to our intentions and desires as well. No character 



352 A STORY OF HUMANITY. 

is acceptable in His sight without a strictly conscientious private 
life. 

Our weakness or our strength is seen in this. It is the little 
foxes that destroy the vines. Cor. 2:15. It will cost more to build 
a fence to keep out the pigs and big hogs both than if they were 
all grown. So often a man's weak point is seen cropping out in 
some small thing. Eccl, 10:1. A truly God-fearing person is par- 
ticular to do right in small things as well as in great ones. If 
such a one discovers anything of the kind in one's self it is griev- 
ous to that person and a persevering effort will be made to get 
rid of it. 

Many a mill pond is emptied by overflowing torrents breaking 
the dam, but one may be emptied by a small leak at the bottom. 
So with many a life. Some fall suddenly, some by little and little. 
The inevitable result is quite the same, hence the great Master 
says, "Watch." One often watches when he expects danger from 
some extraordinary circumstance, but while his soul is taking rest 
and sleep the little leak may be doing its sure work of destruc- 
tion. By and by this neglect to look after the little duties of life 
will surely bring a collapse of a fair character, if nothing worse. 
The only safe plan is to do these and not leave the others undone. 
If the debt is only five cents it should be paid; a true conscience 
will see that it is, and those who fail to pay the least they owe to 
God or man are so far imperfect. 

It is said of that great soldier, Robert E. Lee, when at the head 
of victorious armies, that his spirit was so gentle that a little child 
in company, even one that never saw him before, would go to 
him at once — a Christ-like characteristic. He was a man who 
conscientiously weighed the little duties of human life as well as 
the great ones, as this world calls great, but in the sight of Him 
who seeth all the widow's mite was a great gift. So the Master 
considers the claims of little things as well as of the great ones. 
He always paused to do the duties of the world's Redeemer to the 
least, the very least, as well as the great. Both extremes, I dare 
say, are alike worthy or unworthy to Him, who is partial toward 
none, and seeth not as man seeth. Does He not say, "I must do 
the works of Him that sent me"? And He left not the least one 
of them undone. He bids us do likewise, does He not? He explains 
further why he should be busy; "For the night cometh," that is. 
His time on earth was limitted and short enough. So it is with 
each of us, and of course we have no time to spare from life's du- 
ties, but to the industrious rest is a duty when nature needs, it. 

He who trieth man's heart and judgeth his conduct declares that 
Job was a perfect and an upright man, one that feared God, and 
eschewed evil, and at this distant age who shall gainsay it. Let 
God be true. "In all things Job sinned not," in all this did not Job 
sin with his lips 2:10 James shows, "If any man offend not in word, 



A STORY OF HUMANITY. 353' 

the same is a perfect man, and able to bridle the wbole body." 
3:2. By James then it is proved that Paul had that perfection for 
he kept under his body; (1 Cor. 9:27), nor could Job himself be 
more perfect than he who had learned to be content in whatever 
state he was in. Phil. 4:11-13. Could a mortal be better trained 
than that, or better governed! And by inspiration he saith, "Let 
as many as be perfect be thus minded." 

If you are tempted to the contrary yet wish to be right, and de- 
sire to do right in all things, both great and small, God shall re- 
veal unto your anxious spirit to' know that perfection is His true 
standard. Phil. 3:15. Christ and the apostles taught and enjoined 
iihis standard. It was the standard of the Old Testament. The 
Lord always showed Himself displeased with any half-hearted, 
careless service. 

Both Testaments extol it as the most beautiful thing in heart 
and life in humanity. Ps. 50:2, 1 Pt. 3:1-7. Christ is set forth as 
the Chiefest of ten thousand, and altogether lovely. He is beau- 
tiful above the sons of men. They then who have put on Christ 
are clothed in rarest beauty; as the prophet saith, "How beautiful 
are the feet of him that publisheth peace.'' Moses prays, "Let the 
beauty of the Lord our God be upon us," (Ps. 90:17) which beauty 
shines forth in His happy family upon earth. Ps. 27:4. Such are 
the rarest gems of beauty on earth, and when were the spirits of 
the just made perfect? Heb. 12:23. 



EPILOGUE. 



We have followed the history of mankind as far as we could 
get the data, from the beginning of them until the death of Job ancE 
the call of Moses to deliver Israel from the bondage of Egypt, and 
do not find a single charge in all those ages of any one breaking: 
the Sabbath. A high evidence that they believed in the Edenic 
institutions. 

Neither have we fuond in all those centuries a single man ^hc 
voluntarily chose to live in an unmarried state, nor a single good man 
who married and died without the happiness of becoming a father. 
The two elder sons of Judah married and died childless, the first 
because God slew him on account of some wicked act, the second 
for a sin against nature. Gen. 38:7-10. 

Marriage and the Sabbath having the same Divine sanctions It 
appears that if one was punished by Divine prerogative that the 
breach of the other would have been likewise. Therefore as the 
breach of marriage is punished and none punished for Sabbath 
breaking, the inference is no one durst break the Sabbath, a strong 



354 A STORY OF HUMANITY. 

presumption in favor of its being strictly kept all through patri- 
archal times. 

It is best to marry, and that only according to the Divine law, 
and then let nature guided by His providence have its course with 
our fortunes. 

Nor have we found in all that time a single woman who did not 
have the pleasure of wifehood, and of being a mother, except De- 
borah, Rebecca's nurse, and Jacob's only daughter, Dinah, and we 
do not know the particulars in their cases, but the Bible attaches 
no blame to either of them for it, or for anything else, I believe 
they were both saved in heaven. 

As to Dinah so far as history is concerned, she went into ob- 
scurity after her great misfortune in which she was perfectly in- 
nocent, spent her life in serving her kindred, as society did or 
could not forgive such a misfortune. 1 have sympathized with her, 
and with all others who are innocent and yet are suffering on ac- 
count of misfortunes, while hearts that are cold merely say, "It is 
their misfortune," but blessed are they who weep with those that 
misfortune causes to weep. 

I have often thought and oh, how painful is the thought of either! 
— to be deflowered by seduction is far worse than Dinah's case, and 
far meaner is the sneak who does it, the foul deed; for seduction 
detiles and destroys the soul of its victim, while the other leaves 
the soul of its victim innocent. 

The Bible also condemns those who though they do not do such 
a thing, yet have pleasure in those who do, because it adds anoth- 
er to their common harem of prostitution. A shame on them. Rom. 
1:32. 

Some men for economy perhaps it is, live unmarried, yet all the 
while inttending to get married. So it was not wilful in them to 
neglect this duty. Just so with many women who failed to mar- 
ry; they thought they would by and by at a time most suitable. I 
think the Lord forgives all such, especially the women. 

Among us most of the troubles in society can be traced to too 
much familiarity between the sexes, especially the fact that so 
many young men fail to marry and keep company with first one 
young lady then another, which is a foundation for evil as it is 
often discovered to be, I have often thought that the primitive 
custom of keeping the sexes apart until marriage would be better 
than those which now prevail in these United States, and it is a 
very bad principle in any one to abuse the confidence which so- 
ciety here puts in them. It is true that most of the trouble in our 
society grows out of customs scoiety tolerates. 

*'The imagination of man's heart is evil from his youth." Gen. 
S:21. This begins sometime after puberty. God has endowed 
every perfectly formed human being with the functional capacity 
to originate all proper desires which if rightly controlled will bring 



A STORY OF HUMANITY. 355 

to the person a great deal of real happiness. If they are perverted, 
however, in youth — which has been the misfortune of many — or at 
any time thereafter it will bring a life of misery to the indulger. 
No man is safe without marriage. Although marriage is a great 
help it is not full protection; a man needs the grace of God; and 
after he is blessed with both of these great helps he still has to 
struggle more or less at times against an evil imagination if he 
succeeds In true virtue. 

Witness the life of King Solomon. In youth he had much Di- 
vine grace, was happily married, but by and by when in fulfillment 
of his father's prophetic prayer, (Fs. 72:10-11), he became renown- 
ed in the earth he suffered those heathen kings to persuade him 
to break his marriage covenant by taking a daughter of each of 
them to wife. Having yielded to an evil imagination against his 
virtue to accommodate those kings he was persuaded by their 
daughters to became a patron of idolatry; as it is always true one 
sin opens to the way for another. Affliction is seldom single- 
handed at its coming, so vice and all forms of sin are double 
handed. It is from bad to worse. 

The imagination when pure, sound, is a source of high enjoy- 
ment, but if it is perverted, becomes diseased, it brings in evil 
like a flood upon the soul. It made the deluge of the Old World 
necessary, also the burning of Sodom, and it is the source of sin 
in general — its birth place. Mark. 7:21-23. 

Idolatry appeals to the baser passions in human hearts and finds 
its patrons in those perverted imaginations. The Bible so charges 
it upon them. 

Since sin entered the human race a man needs in youth some 
kind of pressure to hold him in his normal place, hence it is writ- 
ten: "It is good for a man that he bear the yoke in his youth." 
Lam. of Jer., 3:27. It is best for every person to have to work in 
«ome way or other. If a man is idle mentally his imagination like 
the fool's heart is roving the ends of the earth. If idle physically 
too his person will follow as far as his money can carry him, like a 
real prodigal, unless something restrains him. 

If a man will use his imagination in producing that which will 
ttenefit his race, it seems that it would be well for him to have 
sufficient income so he could execute that good work. Yet strange 
it is, those who do the best work for mankind have not that in- 
come, and those who have it usually do no real good work for 
their race. 

Now, O ye children of men. 
Remember "We be brethren''; 
Let every one be true. 
And a brother's duty do: 
While walking together so. 
We shall love to none forego. 



356 A STORY OF HUMANITY. 

I hope your single life will be short — 3-our married life long and 
happy; that you may never get into slack notions of Sabbath keep- 
ing, but that you may understand the question and, "remember the 
Sabbath day to keep it holj'," agreeable to the teaching and spirit 
of the holy Scriptures, it is a source of high enjoyment. "This is 
the day which the Lord hath made; we will rejoice and be glad in 
it." Ps. 118:24. 

It is the new Sabbath, Sunday, that is spoken of here in prophecy, 
for in the above verses inspiration had declared His rejection and 
exaltation. It therefore, evidently means the present Sabbath day, 
which followed from His resurrection on that first day of the week, 
as then He rested from His works of redemption like He did 
from His works of creation on the seventh day at first; and both, 
of these rests of the Great Worker have since been commemo- 
rated in keeping the day of His resurrection as the holy Sabbath, 
blending the old and new together in one spirit, which is His 
will, as is clear from His own examples after He rose from the 
dead and that of the Christians ever afterward. No one can cal- 
culate how wretched this world would become without these two 
happiest of all institutions founded in Eden in the perfect inno- 
cency of the race. 

Also, that you will learn the nature of sacrifice, imbibe its gen- 
ius, and find its sweet and immediate rewards, and the wide open 
gate of heaven for you when you leave this world. 

And, moreover, that you shall never feel the bitter remorse of 
guilt; and know thou that the penalties of sin cannot be avoided, 
as in the material effect follows cause, so in the moral world suf- 
fering follows sin. It is obliged to come upon all who are guilty 
before God; then sin not. There is no escaping of the future and 
eternal punishment for sin, but in the divine clemency in the offices 
of Je^us the Christ in relation to the penitent. Then let all who 
have sinned llee to Him for succor, and sin no more. 



INDEX. 

Life in Eden 5 

Out in the Wide World 43 

Moves to Canaan . 47 

The First Tragedy 52 

Cain goes East . 58 

Adam and Eve after a long sorrow are happy again 66 

The Birth of Preaching , 69 

Cain and His Civilization 75 

A Noted Judge 78 

The Mother and Father of all Living Die 83 

A Man Leaves the World without Dying 90 

A Golden Age 95 

Men Lay the Foundation for the Flood 99 

The Decree • • • 106 

And the Flood Came , 112 

God is Merciful to an Infant World 122 

The Covenant Signed, Sealed and Delivered 130 

Every Man a Prince and Every Woman a Princess 137 

The Origin of Five Races 143 

Origin of Difference 153 

The First Combine .' 176 

A Period of Progress 182 

The Rise of Idolatry 189 

A Passenger 197 

The Holy Laugh 203 

A World's Wonder 208 

The Father of the Faithful 215 

The Heir Apparent 22'4 

A Remarkable Courtship 235 

Jacob Returrs to Canaan 239 

Some Touching Events 247 

Joseph 253 

Israel Moves to Egypt 260 

Israel in Egypt 265 

Jobs Place in History 271 

Object of the Book of Job 279 

The Debate 287 

The Sequel 295 

General History of the Latter Days of that Age 300 

Supplemental to Chapter 27 304 

APPENDIX . 315 

The Holy Sabbath ....'.... 333 

Penalty and Sacrifice 342 

Epilogue 353 



MAY 5 1905 



